Jewish scholar and an important figure in Judaism's core work of rabbinic literature, the Mishnah (50 BCE-30 CE)
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8 episodes with Shammai
8 episodes with Shammai
8 episodes with Shammai
7 episodes with Shammai
8 episodes with Shammai
6 episodes with Shammai
7 episodes with Shammai
6 episodes with Shammai
6 episodes with Shammai
5 episodes with Shammai
5 episodes with Shammai
6 episodes with Shammai
4 episodes with Shammai
4 episodes with Shammai
4 episodes with Shammai
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2 episodes with Shammai
3 episodes with Shammai
On the 3 courts identified in the previous mishnah: delving into the dispute between the courts and the individual who is being questioned as a possible rebellious elder. With the prime example of Akavya ben Mehallalel -- who is NOT deemed a rebellious elder. He had a tradition and an opinion that counters the majority, but is a regular dispute, as far as that goes. Plus, initially, the disputes were really kept to a minimum. Which leads into the rabbinic era and the proliferation of dispute among the students of Hillel and Shammai. Also, how perverting the Torah's teaching might actually prevent one from becoming a rebellious elder.
What if anger is not just an emotion, but a barrier that holds us back from experiencing life's goodness? Join us on the Jewish Inspiration Podcast as we explore the complexities of anger and its ripple effects on our personal and spiritual journeys. Together, we'll uncover how unchecked anger can fuel conflict, jealousy, and a hardened heart toward others, especially those less fortunate. With insights drawn from rich Jewish teachings, we shine a light on the blind spots that perpetuate these destructive patterns. By recognizing our limitations, we pave the way for humility, empathy, and compassion that can transform both our inner world and our relationships with others.Guided by the wisdom of the Torah and the lessons of King Solomon, we also examine the art of communicating without anger. Discover how gentle guidance, as exemplified by the stories of Hillel and Shammai, can break down barriers and invite growth and understanding. Through a tapestry of narratives and teachings, we explore the lasting impact of patience and kindness, not only on those around us but on ourselves. Listen in as we unravel the virtues of humility and selflessness, revealing how these qualities empower us to navigate life's challenges with grace and maintain harmony in our interactions. This episode is a heartfelt journey into the profound strength found in patience and the transformative power of love and understanding._____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)Recorded from a live audience presentation in the TORCH Centre - Levin Family Studios (B) in Houston, Texas on January 13, 2025.Released as Podcast on February 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Anger, #Emotions, #Relationships, #Forgiveness, #Self-Control, #Patience ★ Support this podcast ★
What if anger is not just an emotion, but a barrier that holds us back from experiencing life's goodness? Join us on the Jewish Inspiration Podcast as we explore the complexities of anger and its ripple effects on our personal and spiritual journeys. Together, we'll uncover how unchecked anger can fuel conflict, jealousy, and a hardened heart toward others, especially those less fortunate. With insights drawn from rich Jewish teachings, we shine a light on the blind spots that perpetuate these destructive patterns. By recognizing our limitations, we pave the way for humility, empathy, and compassion that can transform both our inner world and our relationships with others.Guided by the wisdom of the Torah and the lessons of King Solomon, we also examine the art of communicating without anger. Discover how gentle guidance, as exemplified by the stories of Hillel and Shammai, can break down barriers and invite growth and understanding. Through a tapestry of narratives and teachings, we explore the lasting impact of patience and kindness, not only on those around us but on ourselves. Listen in as we unravel the virtues of humility and selflessness, revealing how these qualities empower us to navigate life's challenges with grace and maintain harmony in our interactions. This episode is a heartfelt journey into the profound strength found in patience and the transformative power of love and understanding._____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)Recorded from a live audience presentation in the TORCH Centre - Levin Family Studios (B) in Houston, Texas on January 13, 2025.Released as Podcast on February 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Anger, #Emotions, #Relationships, #Forgiveness, #Self-Control, #Patience ★ Support this podcast ★
Unlock the wisdom of ancient debates and discover how two opposing viewpoints can both hold truth. Our latest episode challenges the notion of conflict resolution within Jewish law, taking inspiration from the timeless arguments between Beit Shammai and Beit Hillel. We explore why the rulings typically follow Beit Hillel and what this teaches us about humility, openness, and respectful debate. These lessons carry parallels to today's public policy discussions and societal tensions, offering fresh insights into navigating modern disagreements.Success doesn't happen overnight, and a friend's remarkable journey from nothing to building a booming business is a testament to this truth. Through their story, we explore the virtues of perseverance and patience, drawing connections to a Talmudic debate on the value of human existence amidst life's challenges. Life isn't without its struggles, but these moments are ripe with potential for spiritual growth and self-reflection. We'll share how the lessons of the Talmud and morning blessings can inspire us to make the most out of our lives.Finally, we celebrate the spiritual over the material, emphasizing the significance of values and humility in our daily lives. Through personal stories and reflections, we discuss the impact of parental attitudes on children's perception of wealth, and the importance of instilling values that transcend materialism. As we wrap up, we extend our heartfelt gratitude for the community's support of the Talmud study class at Torch, encouraging listeners to share the joy of Torah study. Wishing everyone a Shabbos filled with learning, gratitude, and friendship._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 31, 2025, in Houston, Texas.Released as Podcast on February 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel ★ Support this podcast ★
Unlock the wisdom of ancient debates and discover how two opposing viewpoints can both hold truth. Our latest episode challenges the notion of conflict resolution within Jewish law, taking inspiration from the timeless arguments between Beit Shammai and Beit Hillel. We explore why the rulings typically follow Beit Hillel and what this teaches us about humility, openness, and respectful debate. These lessons carry parallels to today's public policy discussions and societal tensions, offering fresh insights into navigating modern disagreements.Success doesn't happen overnight, and a friend's remarkable journey from nothing to building a booming business is a testament to this truth. Through their story, we explore the virtues of perseverance and patience, drawing connections to a Talmudic debate on the value of human existence amidst life's challenges. Life isn't without its struggles, but these moments are ripe with potential for spiritual growth and self-reflection. We'll share how the lessons of the Talmud and morning blessings can inspire us to make the most out of our lives.Finally, we celebrate the spiritual over the material, emphasizing the significance of values and humility in our daily lives. Through personal stories and reflections, we discuss the impact of parental attitudes on children's perception of wealth, and the importance of instilling values that transcend materialism. As we wrap up, we extend our heartfelt gratitude for the community's support of the Talmud study class at Torch, encouraging listeners to share the joy of Torah study. Wishing everyone a Shabbos filled with learning, gratitude, and friendship._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 31, 2025, in Houston, Texas.Released as Podcast on February 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel ★ Support this podcast ★
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 242 (Se'if Katan 9), writes that if somebody receives from another person some food for Shabbat, he should not eat that food on a weekday. Since the food was sent specifically in honor of Shabbat, it should be eaten on Shabbat. The Halachic authorities debate the question of whether this ruling was intended as strict Halacha, or as a Middat Hasidut (additional measure of piety). Either way, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 18, citing the Sefer Hasidim) that if one has no need for this food, such as if he already has enough food for Shabbat, and if he leaves it until the next Shabbat it would go spoiled, or if he is not accustomed to eating this kind of food on Shabbat, then he may eat it on a weekday. Certainly, it is permissible to taste the food on Friday in fulfillment of the Misva of "To'ameha Haim Zachu" (tasting food on Ereb Shabbat to ensure its quality). The work Piskeh Teshubot notes that this Halacha mentioned by the Mishna Berura applies only to food that one received from somebody else. If this food was earmarked for Shabbat, then it should not be eaten on a weekday. If, however, a person himself purchased food for Shabbat, he may change his mind and use it during the week. Proof may be drawn from the Gemara's famous description of Shammai, who would sometimes find a higher quality portion of food after making his purchases for Shabbat, and in such cases he would use the first portion during the week and designate the second, higher quality portion for Shabbat. This proves that one who purchased a piece of food for Shabbat may change his mind and use it during the week. And although in the case of Shammai he changed his mind only after finding a higher quality piece of food, it stands to reason that this applies even generally, and thus one who purchased some food for Shabbat is allowed to change his mind and eat it on a weekday. Summary: One who purchased a food for Shabbat may change his mind and eat it on a weekday. However, if somebody was sent food from another person specifically for Shabbat, he should not eat it on a weekday unless he does not need it for Shabbat and it would go spoiled if it is saved until the next Shabbat.
Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★
Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★
In this concise teaching, Shammai the Elder manages to inspire and enlighten our understanding of accomplishing human greatness. This Ethics Podcast was originally released on the Ethics Podcast on Feb 12, 2018 – – – – – – – – – – – – – – – – – – – – – – DONATE to […]
Join us as we confront the intricate and often controversial topic of adultery through the lens of biblical teachings. Our guest, Nick, returns to shed light on this age-old issue, emphasizing its relevance both in ancient times and today's society. We dissect Commandment 7 and explore the nuanced debates of Pharisee groups Hallel and Shammai regarding "indecency" in Deuteronomy 24, offering insights into how these historical perspectives can shape our modern understanding of marriage and divorce.Support the show
Rabbi Jacobson will discuss the following topics:What is Chanukah's message to us today? How does it teach us to find hope and light in challenging times? What is the personal application of the Chanukah light details – time, place, number, oil? What does the oil represent? Chassidus Applied to Chanukah and Zos Chanukah Why do we eat potato latkes and donuts on Chanukah? Is it a mitzvah? What is the difference between a custom and a mitzvah? What is the significance of Zos Chanukah? Is Zos Chanukah considered to be the final sealing in the Book of Life inscribed on the New Year? According to Shammai would the first day of Chanukah be called Zos Chanukah? Just like we put on a few pairs of tefillin, why don't we light two menorahs to satisfy both opinions of Hillel and Shammai? What can we do to ensure that the joy and lights of Chanukah last all year long? What is the central theme of this Torah chapter? How could the righteous tribes have sold their brother into slavery out of jealousy? What do Judah and Joseph represent? Why will “action” be greater when Moshiach comes? What role does Joseph play as a precursor to Moshiach ben David? What personal and global lessons does it offer us? How is it connected to Chanukah? What does the Tzemach Tzedek mean by saying that rejoicing in the Alter Rebbe's celebration is to grasp on to the doorknob (klamkeh)? Are we required to teach Chassidus to others (follow-up)? How can I deal with the fact that I no longer can have children?
Rabbi Jacobson will discuss the following topics:What energy do we draw from these days between Yud Tes Kislev and Chanukah? What do these holidays have in common? Why don't we study Torah on nittel eve? How can refraining from Torah study have a positive impact? How can a negative turn into a positive? Why is there a custom to play chess at this time? What connection does it have with Chanukah? Why aren't we obligated to read Megilas Antiochus on Chanukah, as we are about reading Megilas Esther on Purim? Why is it called Megilas Antiochus? How does Chassidus explain the lessons of Chanukah? Why do we mark this holiday by lighting candles and not by commemorating the victory in the war with our enemies? Since the Chanukah menorah represents the rededication of the Temple Menorah, why is it different in so many ways (eight instead of seven candles, kindled in the evening and not the morning, at the door facing outside, not inside the home, lit by every Jew not just the High Priest)? What does the number eight represent? How does it differ from eleven? What can we learn from Shammai's opinion to begin lighting all eight candles on the first night? Why did the High Priest light the Temple menorah? Who are the seven shepherds and what is their connection to the seven branches of the menorah? Do we add an eighth shepherd to correspond to the eight branches of the Chanukah menorah? What is the connection between the eight days of this holiday and the eight days of Sukkos, with Zos Chanukah corresponding to Shemini Atzeres? Why did the Rebbe wash and farbreng on Zos Chanukah 5738? Is giving gifts on Chanukah and displaying blow-up Chanukah decorations appropriate? Help me resolve a disagreement with my spouse: Can I give my children a Chanukah gift before the actual holiday? Another disagreement: Is snow a blessing or a nuisance? What are the lessons from emphasizing the victory of light over darkness? What is the connection with Syria? Should we be praising G-d for the fall of Assad in Syria and other victories over our enemies? Is this part of the geulah process? Is there a prophecy that all our enemies will fall before the redemption? Nittel Chassidus Applied to Chanukah What does Chanukah teach us about today's war?
Dr. Julia Watts Belser talks about ancient prenups, dancing at weddings, and what the rabbis had to say about beauty. We meet an Etruscan woman named Seianti Hanunia, an Egyptian Jewish woman Tapamet, and hear the (sometimes damaging) ideas of sages Shammai and Hillel. Paying attention to disability matters because it's noticing a person's full human experience. Access transcript and episode show notes: www.womenwhowentbefore.com/episodes/blemished-bridesWomen Who Went Before is written, produced, and edited by Emily Chesley and Rebekah Haigh.Podcast theme music is composed and produced by Moses Sun. This podcast is sponsored by the Center for Culture, Society, and Religion, the Program in Judaic Studies, the Stanley J. Seeger Center for Hellenic Studies, and the Committtee for the Study of Late Antiquity at Princeton University.Views expressed on the podcast are solely those of the individuals, and do not represent Princeton University.
11-24-2024 Will Dyer The sermon focuses on living as people of gratitude and grace, emphasizing the importance of treating others with kindness, generosity, and humility. It begins by referencing Philippians 2:3-4, which encourages believers to consider others as superior and look after their interests. Will Dyer highlights the upcoming Thanksgiving and Friendsgiving celebrations, noting that these gatherings often include people we may not enjoy being around. The sermon draws on teachings from rabbis Hillel and Shammai, as well as Jesus' Sermon on the Mount, to illustrate the principle of treating others as we would like to be treated, known as the Golden Rule. Will Dyer stresses that proper thinking, rooted in understanding our own brokenness and the grace we've received from Jesus, leads to proper living. By adopting the mindset of Christ, who humbled himself for humanity's sake, believers can extend grace and generosity to others, transforming their relationships and interactions. The sermon concludes with a call to recognize and embrace the grace of God, which enables us to live with a thankful heart and in right relationships with others.
We read in Parashat Lech-Lecha of Hagar, an Egyptian woman who become the maidservant of Sara Imenu. The Midrash teaches that Sara was actually a princess, Pharaoh's daughter, and Pharaoh gave her as a maidservant to Sara upon seeing Avraham and Sara's greatness, and realizing what a privilege it would be for his daughter to work in their home. Later, after Avraham and Sara lived together for many years without children, Sara had Avraham marry Hagar. Hagar immediately conceived, resulting in tensions between her and Sara. Sara mistreated Hagar, and Hagar fled. She ended up meeting an angel, who urged her to return to Avraham and Sara's home, despite the hardships she would face there. Hagar complied. Hagar's return to Sara conveys a powerful lesson to each and every one of us. She understood the immense value and benefit of joining Avraham and Sara, even when this entailed a degree of hardship. It was difficult for Hagar to live in the home, given the tensions that arose between her and Sara, but she nevertheless accepted the angel's advice, coming to realize that it is worth enduring this unpleasantness for the sake of the great privilege of living with Avraham and Sara. The Gemara in Masechet Shabbat (31a) tells the famous story of a non-Jew who came before Shammai and said that he would convert to Judaism if Shammai could teach him the entire Torah in just a few moments, within the amount of time he could stand on one foot. Shammai sent the man away, figuring that he could not possibly be serious about embracing Judaism if he demanded to learn the entire Torah in just a few seconds. The gentile then came to Hillel, and said the same thing – that he would convert if Hillel could teach him the entire Torah while he stood on one foot. Hillel warmly embraced him, and said, "That which you dislike – do not do to your fellow." He explained that this concept encapsulates the entire Torah. This story is often understood as contrasting the approaches of Hillel and Shammai, showing how Shammai followed a stricter policy, whereas Hillel was more patient and tolerant. However, I would like to suggest an additional angle to this story. Perhaps, the gentile's experience with Shammai is told not as a point of contrast with his experience with Hillel, but rather as the background to his experience to Hillel. Meaning, Hillel quite possibly accepted this prospective convert as sincere and well-meaning precisely because he continued in his quest even after being rejected by Shammai. The fact that the man did not relent, and persisted in his attempt to join the Jewish Nation, even after a rejection, demonstrated how highly he regarded the privilege of being a Jew. His perseverance testified to his sincerity, showing that he was prepared to go through a lengthy process for the priceless opportunity to join Am Yisrael. He in fact was not just looking for an easy route; like Hagar, he was prepared to do whatever it took to become part of the Jewish People. We declare each morning during the Shaharit service, "Ashrenu Ma Tob Helkenu, U'ma Na'im Goralenu, U'ma Yafa Me'od Yerushatenu" – "We are fortunate, how good is our portion, and how pleasant is our lot, and how exceedingly beautiful is our inheritance!" At the beginning of every day, we are to remind ourselves of how privileged we are to belong to Hashem's special nation, to be able to devote our lives to His service. We remind ourselves that no matter what we will have to do deal with over the course of the day, we've won the lottery of life, we have received a precious gift. Yes, throughout any given day, a Jew is going to confront challenges. He might struggle with a challenge to his faith, a challenge posed by his sinful inclinations, the hardships that arise when seeking to meticulously observe the Misvot, or the hostility so often shown to us by other peoples. Belonging to Am Yisrael is not always going to be easy. But we can and must look to Hagar for inspiration, to be reminded that we are truly fortunate, that any difficulties that we endure are a small price to pay for the great privilege that we have been given to serve the Almighty.
A practical example, of one who found his children to be lacking and gave all of his property to Yonatan ben Uziel instead of to his official heirs. The sage gave a portion of that gift back to the children, which opened a tussle with Shammai, over the standing of the benefactor's wishes. Also, the 80 students of Hillel the Elder, and their greatness, including the least of them being R. Yochanan ben Zakkai, and how accomplished and steadfast he was in learning Torah. Also, a new mishnah! When man who specifies his heirs, he's largely believed - and then his wife would be proven exempt from yibum. Which is more of a "yibum" issue than an "inheritance" issue, but it applies to both.
"Dios es infinitamente donación. Todo lo que hace fuera de sí mismo no es más que un don. Siendo el Bien supremo, se difunde de manera suprema; es todo comunión y participación." Padre Giacomo Spagnolo Las lecturas del XXVII Domingo del Tiempo Ordinario hablan sobre el hombre y la mujer. En particular, el Evangelio nos lleva a la región de Judea, más allá del Jordán, como precisa el Evangelista al inicio. De hecho, el versículo 1 proporciona el contexto fundamental dentro del cual se insertan los pasajes del décimo capítulo del Evangelio según Marcos: Jesús se dirige ahora decididamente a Jerusalén, dispuesto a enfrentar todas las consecuencias de su enseñanza y de sus decisiones. Este pasaje vuelve a presentar el significado profundo y los compromisos del matrimonio según el plan original de Dios. Se habla del hombre y la mujer, y los opositores de Jesús buscan ponerlo en aprietos con preguntas insidiosas. Los fariseos discutían sobre una norma dejada por Moisés que permitía la posibilidad de repudiar a la mujer en caso de que ocurriera algo vergonzoso. A menudo se piensa que en estos casos la ley puede resolver la cuestión, y de este modo nacen normas sobre normas y, sobre todo, alineamientos ideológicos. De hecho, los fariseos pretenden que Jesús se posicione ya sea con los más estrictos de la escuela de Shammai, que consideraban vergonzoso y pasible de repudio solo el adulterio declarado, o con los más liberales de la escuela de Hillel, que opinaban que bastaba con cualquier ofensa al marido.
Shammai's Episode No. 151We need to take the issue of hate very seriously as we approach the Election 2024 finish line, because of North Carolina Gubernatorial Candidate Mark Robinson's long well-documented history of hateful rhetoric, including outrageous Holocaust denial comments and statements wishing Adolf Hitler was still alive. We also have to take very seriously the support Donald Trump has given him, at least up until yesterday, including hosting a fundraiser for him at Mar-A-Lago earlier this year, and calling him a rising Republican star. And we also have to take very seriously the support the GOP has given him and still does. Finally, we also have to take very seriously the support and the hate Robinson, Trump, and the GOP nationally are running on. Be afraid. Be very afraid.Support the show
En este episodio tuvimos la bendición de poder compartir una conversación tan hermosa con nuestra amada Shammai. El llamado de Dios a vivir en santidad es real y no se debe negociar. Este episodio será uno que te edificará e impulsará en Cristo Jesús. Intro & Outro Song: BENDICIÓN by WHATUPRG @inigualablem
We explore the famous midrashic description of the machlokes between Korach and Moshe Rabeinu comparing (in Mishan Avot) with that of Hillel and Shammai.Along the way the Gra's comment on that mishnah references the Wars of the Lord poem in Num 21:14 which leads us down a different path. We then return to chassidic dimensions of machlokes as an inner spiritual journey that somehow mediates between mankind and the Divine and how that applies to our own inner battles.
Robin and I love reading and discussing Pirkei Avot - a collection of sayings and insights by some of Israel's wisest sages. This ancient writing is traditionally studied between Passover and Pentecost every year and includes sage advice by the likes of Hillel, Shammai, Akiva, Gamaliel (who was the apostle Paul's rabbi), and many others. In this episode, we continue our discussion as we share some of our favorite quotes from the second half of Pirkei Avot. Join us for a fun and thought-provoking discussion. For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.org And when you visit, be sure to subscribe to our bi-weekly newsletter, which will keep you up to date with news, photos, and upcoming events at Torah Today Ministries.
Robin and I love reading and discussing Pirkei Avot, which is a collection of sayings and insights by some of Israel's wisest sages. This ancient writing is traditionally studied between Passover and Pentecost every year and includes sage advice by the likes of Hillel, Shammai, Akiva, Gamaliel (who was the apostle Paul's rabbi), and many others. In this discussion, we discuss some of our favorite quotes from the first half of Pirkei Avot. Join us for a fun and thought-provoking discussion. For more teachings by Grant Luton (and to print the notes), visit our website: https://www.TorahTodayMinistries.org And when you visit, be sure to subscribe to our bi-weekly newsletter, which will keep you up to date with news, photos, and upcoming events at Torah Today Ministries.
Talk 29 Mark 10:1-12 Jesus answers questions on divorce Welcome to Talk 29 in our series on Mark's gospel. Today we're looking at Mark 10:1-12 where Jesus answers questions on divorce, and in so doing teaches us key principles about the nature and sanctity of marriage. Of course, in a talk of this length, it won't be possible to go into the subject in great detail or to refer to the wide variety of opinions that are held on the matter. But in my view, there are some things that stand out very clearly from what Jesus has to say, and it's those things that we'll be concentrating on today. So let's begin by reading Mark 10:1-12. Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them. 2 Some Pharisees came and tested him by asking, "Is it lawful for a man to divorce his wife?" 3 "What did Moses command you?" he replied. 4 They said, "Moses permitted a man to write a certificate of divorce and send her away." 5 "It was because your hearts were hard that Moses wrote you this law," Jesus replied. 6 "But at the beginning of creation God 'made them male and female.' 7 'For this reason a man will leave his father and mother and be united to his wife, 8 and the two will become one flesh.' So they are no longer two, but one. 9 Therefore what God has joined together, let man not separate." 10 When they were in the house again, the disciples asked Jesus about this. 11 He answered, "Anyone who divorces his wife and marries another woman commits adultery against her. 12 And if she divorces her husband and marries another man, she commits adultery." So far Jesus' ministry has centred largely on the region of Galilee, but now, and for the rest of Mark's Gospel, it has transferred to the region of Judea where the people were very different from those in Galilee. But whatever the region, some things never change. Jesus continues to teach. Crowds come to listen. And the Pharisees are determined to catch Jesus out by asking him trick questions. And it's in that context that we need to understand his teaching on divorce in this passage. We need to bear in mind that the Pharisees had seen on several occasions how Jesus was radically reinterpreting the Law of Moses. They were so annoyed about this that they were already trying the find ways to have Jesus killed. (Mark 3:6 tells us that they had begun to plot with the Herodians how they might kill Jesus, because he had healed a man on the Sabbath day). John the Baptist had already been executed by Herod for speaking out against divorce and adultery (Mark 6:17-28). So it seems likely that the Pharisees' purpose in testing Jesus in this way was to have him killed. That's why we mustn't see Jesus' reply to their question as a full-blown theology of marriage and divorce, but rather as a wise answer that avoided the trap the Pharisees had set for him. However, what Jesus does say reveals vitally important truths on the subject, as we shall see as we work through the passage. But before we start, just one more thing. Matthew's account of the same incident (Matthew 19:1-12) includes a little more of Jesus' reply than we find in Mark. For example, in verse 2 where the Pharisees ask Jesus, Is it lawful for a man to divorce his wife? Matthew's account includes the words for any and every reason. And in verse 11 Matthew includes the words except for marital unfaithfulness. This, of course, does not mean that Matthew is contradicting Mark. He is simply including more of what Jesus actually said, and we'll be taking this into account as we seek to understand what Jesus was saying. And in case you're wondering why Matthew, Mark and Luke sometimes have slightly different accounts of the same incident, it's probably worth mentioning that each writer had a different audience in mind. For example, Matthew was writing for a largely Jewish audience while Mark, who was probably based in Rome, would have had a readership that was largely Gentile. But now, putting Matthew's and Mark's accounts together, let's look at the implications of what Jesus says about marriage and divorce. The Pharisees begin by asking Jesus, Is it lawful for a man to divorce his wife for any and every reason?" The question was relevant because at the time of Jesus there were two schools of thought among the Jewish rabbis. The followers of Shammai maintained that only unchastity or adultery were grounds for a man divorcing his wife. On the other hand, the disciples of Hillel allowed divorce for the slightest reason – even something as trivial as bad cooking! Jesus answers their question in Matthew 19:11 where he says that divorce should be limited to cases of porneia – adultery or marital unfaithfulness. But his first response to their question is to ask them, What did Moses command you? To which they say, Moses permitted a man to write a certificate of divorce and send her away. But in saying this the Pharisees are not being honest with the text of the very passage they are referring to. All that Moses says in Deuteronomy 24:1-4 is that if a divorced woman marries another man, and if he also divorces her, she may not be remarried to her first husband. Jesus, however, refuses to get embroiled in an argument about the interpretation of the Law of Moses, but tells them the reason why it was given: It was because your hearts were hard that Moses wrote you this law. (Notice incidentally that Jesus interprets the scripture by looking at the reason for which it was given in the first place. When we're interpreting scripture it's always important to ask why it was written). Even the Pharisees had acknowledged that Moses had permitted divorce. He had not commanded it. Now Jesus explains why Moses had permitted it – because your hearts were hard (v5). But what does Jesus mean by saying because your hearts were hard? Jeremiah 17:9 tells us that the heart of man is deceitful above all things and desperately sick (ESV). This is true in all generations because of our fallen nature, and at the time of Moses that was particularly evident in the context of marriage, because men saw themselves as free to put away their wives for any reason, no matter how trivial. And it's important to note that there was no provision in the law of Moses for a wife to divorce her husband! Men tended to view their wives as their property – something which may be reflected in the tenth commandment where women are listed as things that should not be coveted, alongside houses, servants, oxen and donkeys, nor anything that belongs to your neighbour (Exodus 20:17). So man's heart was hard because of his fallen nature, and this was reflected in the way they viewed the role of women in general and their wives in particular. But Jesus takes the Pharisees back to long before the law was given and reminds them that divorce was not God's intention from the beginning. In verses 6-9 he says: 6 "But at the beginning of creation God 'made them male and female.' 7 'For this reason a man will leave his father and mother and be united to his wife, 8 and the two will become one flesh.' So they are no longer two, but one. 9 Therefore what God has joined together, let man not separate." He is referring, of course, to Genesis 2:22-24, which says: 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. 23 The man said, "This is now bone of my bones and flesh of my flesh; she shall be called 'woman,' for she was taken out of man." 24 For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. So in going back to Genesis Jesus sidesteps the trick question set by the Pharisees and takes the opportunity to reveal the true nature of marriage and God's purpose in it. From his answer we see very clearly five things. 1. Marriage is between male and female In verse 6 Jesus says that at the beginning of creation God made them male and female. Now notice what he says in verse 7: For this reason (i.e. because God made them male and female) a man will leave his father and mother and be united to his wife. Here Jesus is quoting directly from Genesis 2:24. Now in both the Hebrew of Genesis and the Greek of Mark's Gospel, the word translated as wife in our English Bible is exactly the same as the word used elsewhere for woman. So both the Hebrew and the Greek literally say, A man will leave his father and mother and be united to his woman. This shows very clearly that from a Biblical perspective there can be no such thing as a same sex marriage. It's a contradiction in terms. 2. Marriage is a uniting of male and female Now let's add verse 8 to verse 7: For this reason a man will leave his father and mother and be united to his woman, and the two will become one flesh. So they are no longer two, but one. This is an obvious reference to sexual intercourse, where a man and a woman are physically united. They become one flesh. But more than that, they are no longer two but one. The implications are surely more than physical. God's intention for marriage is that the love husband and wife have for each other should result in unity, not merely of the body, but of purpose, intention, faith, heart, mind and soul. How different from the attitude of the Pharisees is the New Testament teaching that husbands should love their wives as their own bodies, as Christ loved the church and gave himself for her (Ephesians 5:25-33). 3. Marriage is intended to be permanent It's interesting that Matthew makes something clear that is not obvious in Mark's account. In 19:5 he records Jesus as saying that God said the words recorded in Genesis 2:24. It was the Creator himself who at the beginning said, They will become one flesh. And on the strength of this, Jesus says in verse 9, What God has joined together, let not man separate. Jesus is not referring here to what happens in the ceremony we call a wedding. He is referring to what God said at creation. God intends marriage to be permanent, and so should we. Two or three years after Eileen and I were married, a fifteen-year-old girl in an RE lesson I was teaching asked me a question: Sir, how do you know you will still love your wife in 10 years' time? To which I replied, Oh, that's easy. Because I've promised to. Love is more than a romantic feeling. It involves an act of the will. And for a Christian, knowing that in God's sight marriage is for life should be the determining factor in the decision to keep on loving and to stay married till death us do part. But where does that leave the matter of divorce? 4. Divorce was a concession but not God's perfect plan As we've already seen, even the Pharisees acknowledged that Moses permitted a man to divorce his wife (v4). In the next verse Jesus does not deny this but says that it was only because of their hardness of heart, which we've already talked about. God's perfect plan was that people should stay together. But because of the weakness of our human nature, he allowed divorce in certain circumstances, but NOT for any and every reason as the followers of the school of Hillel were teaching. But that brings us to our final point. 5. Divorce for any and every reason followed by remarriage leads to adultery, except where there has been marital unfaithfulness. We've already mentioned that Matthew includes some words of Jesus that are not recorded in Mark. In Matthew, Jesus says: I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." In the Greek, the word for marital unfaithfulness is porneia. This word has a fairly wide range of meaning (adultery, unchastity, prostitution etc.) but is invariably connected with some form of sexual activity. That's presumably why NIV translates it as marital unfaithfulness. This appears to be the only basis on which Jesus allows a man to divorce his wife – or presumably a wife to divorce her husband. I say this because Mark 10:11-12 indicates that what applies to the husband applies to the wife too. But how does all this apply to us today? First, let me say that I'm well aware that sincere Christians have very different views on this and that we all need to tread carefully as what we teach may have a serious effect on the lives of people who are divorced or who are facing very real problems in their marriage. But, having said that, as Christians we must take the teaching of Jesus seriously and should never attempt to water down what he has said. We also need to bear in mind that there are other NT passages which deal with the subject of marriage and divorce and in this short talk I have not attempted to deal with them. What we have said with regard to this passage is that in the answers Jesus gave the Pharisees he was not attempting to give a full-blown theology of marriage and divorce. He was answering a trick question based on how Deuteronomy 24:1 should be applied in the context of first century Judaism. Nevertheless, what he says relates beyond the context of the day because he takes us back to God's intention for marriage from the very start. Marriage is between a man and a woman. It is the uniting of that man and woman in a lifelong relationship. Man must not separate what God has joined together. Nevertheless, there are, Jesus tells us, certain circumstances in which divorce may be permitted. Those circumstances are cases of marital unfaithfulness, a term which, as we have seen, can cover a variety of forms of sexual activity. But is this really the only legitimate basis for divorce? Could the term be extended to mean unfaithfulness of a nonsexual nature like persistent physical violence, for example? If a man commits adultery, he is breaking the covenant that he made with his wife. Would he not also be breaking that covenant if he beat her black and blue? Would she not have the right to divorce him? If we insist on the letter of what Jesus said, we would have to say no. But Jesus' example teaches us (as we have seen in this passage) to look beyond the letter of the law to the reason behind it. To say this is not to legitimate divorce for any and every reason. But such an approach does allow us to consider the spirit rather than the letter of the law and to apply it with sensitivity and compassion to those who find themselves, through no fault of their own, in an impossible marital situation. I offer this suggestion in a spirit of humility, knowing that there will be those who radically disagree. All I can say is that after more than 60 years in church leadership I know that there is no easy answer. Every case is different and church leaders need to pray for wisdom and the help of the Holy Spirit in seeking to understand the scriptures and to apply the principles that the Lord Jesus has taught us.
Especially Hillel, Gamaliel, and Shammai. Thank you for listening! Please leave a 5 star review, share and subscribe!
2 sections- conclusion of stories with Shammai and Hillel, importance of yir'as shamayim (with/through Torah)
2 sections- conclusion of stories with Shammai and Hillel, importance of yir'as shamayim (with/through Torah)
2 sections- Chachamim resolved and preserved Koheles and Mishlei contradictions, stories of easy nature of Hillel (and sternness of Shammai)
2 sections- Chachamim resolved and preserved Koheles and Mishlei contradictions, stories of easy nature of Hillel (and sternness of Shammai)
RESOURCES: Find Joel Muddamalle's books and more at: www.muddamalle.com Find Leslie's books, programs, and more at: www.leslievernick.com Find Lysa Terkeurst and the Therapy and Theology podcast: www.lysaterkeurst.com/therapy-and-theology I. Introduction: Setting the Stage Acknowledging the complexity and sensitivity surrounding the issue of divorce and the Bible II. Interpreting Malachi 2:16 Analysis of the New King James Version's interpretation of Malachi 2:16 Emphasis on the importance of understanding cultural context and nuances in translation Addressing misconceptions and criticism regarding biblical interpretation III. Unpacking the Statement "God Hates Divorce" Clarification of the implications of a unilateral statement from God Discussion on the potential impact on individuals experiencing divorce Emphasis on the need for a nuanced understanding of biblical teachings IV. Marriage, Divorce, and Biblical Context Examination of Exodus 21 and implications for marriage and divorce Discussion on the complexity of marital relationships and divine understanding Exploration of the New Testament teachings on divorce, particularly Jesus' response to the Pharisees V. Understanding the Cultural and Historical Context Insights into the debate between the Hillel and Shammai camps regarding divorce Analysis of Jesus' response to the Pharisees and its cultural implications Consideration of Paul's teachings on divorce and remarriage VI. Pastoral and Ethical Implications Reflection on the pastoral responsibilities in addressing divorce and marriage issues Advocacy for seeking specialized help and guidance in dealing with complex marital situations Emphasis on the importance of theological honesty and discernment in interpreting scripture VII. Encouragement and Final Words Affirmation of God's love and care for individuals, particularly women Encouragement to uphold one's dignity and worth as children of God Call to discernment, prayer, and reliance on the Holy Spirit in understanding biblical truths.
We're finally answering a listener question! In this case, what's the deal with hatafam dam brit for NB and trans folks and why does it seem like we're following Shammai when the halakaha is like Hillel?! Sign up for Heeling Our Soles here: https://bit.ly/heelingoursoles To ask us questions, text or leaves us a voicemail at the Talmud Hotline at 401-484-1619 or email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.
Rabbi Jacobson will discuss the following topics:How Chanukah provides us with strength and direction these trying times What lessons do the lights of Chanukah offer us? Why do we celebrate the war victory with lighting candles? What do we learn from the length of time which the Chanukah lights must burn – “until the feet of the Tarmudoi have ceased”? Is there a connection between the dreidel and Moshiach? Who was Antiochus and why did he have a problem with the Jews doing Torah and Mitzvos? What is the spiritual difference between Shammai and Hillel's opinion on how we light the Chanukah candles? Why don't we light two separate menorahs to cover Shammai and Hillel's opinions? Can we glean different military strategies from their opinions? If Zos Chanukah is the true essence of Chanukah being the brightest day, how do we reconcile that with Beis Shammai's opinion that we light only one candle on that day? Do our Biblical enemies, like Antiochus and Amelek, actually manifest today or are they more symbolic? How does the story of Joseph help us understand today's events? How can we counter all the confusion today? What can we do to deprogram and re-educate Muslim/Arab civilians? Can we trust the enemy? Do the prophets foretell current events? Should we be studying these prophecies? Which ones most vividly describe today's events? Was it in a form of prophecy, or were they wise men who could discern patterns and predict the future? Can we apply the prophesies in the Book of Daniel to our times? Is there anywhere in the Torah that says this war will be called operation iron swords? Can this war lead us directly to Moshiach? Is it possible that G-d will not allow Moshiach in our generation because we are involved in a war? If Moshiach comes today, will we still have murderous enemies? Will Hamas be brought to justice? Will Moshiach have supernatural powers to destroy our enemies? How do I respond to people who claim that Israel occupied Palestinian land? In addition to Rashi on the first verse in the Torah that G-d gave the Jewish people the land of Israel, why don't we also cite Rashi later that speaks about how Noach and Abraham apportioned the land to their children? Does the Torah document Abraham purchasing land in Israel to pre-empt others claim to the land? Empowering Torah Portions Dealing with the enemy Can you share details about your meeting with the Argentinian president? How Does the Story End? Who owns the Land of Israel? Conclusion: What is the message of the enduring flames of Chanukah?
With family: 1 Chronicles 3–4; Hebrews 9 1 Chronicles 3–4 (Listen) Descendants of David 3 These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David's sons, besides the sons of the concubines, and Tamar was their sister. 10 The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; 17 and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; 19 and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. 21 The sons of Hananiah: Pelatiah and Jeshaiah, his son1 Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. 22 The son2 of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven. Descendants of Judah 4 The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons3 of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. 9 Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.”4 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm5 so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. 13 The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.6 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,7 so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son8 of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;9 and she conceived and bore10 Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. 21 The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem11 (now the records12 are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king's service. Descendants of Simeon 24 The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. 28 They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record. 34 Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers' houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. 41 These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated the remnant of the Amalekites who had escaped, and they have lived there to this day. Footnotes [1] 3:21 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse [2] 3:22 Hebrew sons [3] 4:3 Septuagint (compare Vulgate); Hebrew father [4] 4:9 Jabez sounds like the Hebrew for pain [5] 4:10 Or evil [6] 4:13 Septuagint, Vulgate; Hebrew lacks Meonothai [7] 4:14 Ge-harashim means valley of craftsmen [8] 4:15 Hebrew sons [9] 4:17 The clause These are . . . married is transposed from verse 18 [10] 4:17 Hebrew lacks and bore [11] 4:22 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem [12] 4:22 Or matters (ESV) Hebrews 9 (Listen) The Earthly Holy Place 9 Now even the first covenant had regulations for worship and an earthly place of holiness. 2 For a tent1 was prepared, the first section, in which were the lampstand and the table and the bread of the Presence.2 It is called the Holy Place. 3 Behind the second curtain was a second section3 called the Most Holy Place, 4 having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. 6 These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. 8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing 9 (which is symbolic for the present age).4 According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation. Redemption Through the Blood of Christ 11 But when Christ appeared as a high priest of the good things that have come,5 then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify6 for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our7 conscience from dead works to serve the living God. 15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.8 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him. Footnotes [1] 9:2 Or tabernacle; also verses 11, 21 [2] 9:2 Greek the presentation of the loaves [3] 9:3 Greek tent; also verses 6, 8 [4] 9:9 Or which is symbolic for the age then present [5] 9:11 Some manuscripts good things to come [6] 9:13 Or For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies [7] 9:14 Some manuscripts your [8] 9:15 The Greek word means both covenant and will; also verses 16, 17 (ESV) In private: Psalms 146–147; Amos 3 Psalms 146–147 (Listen) Put Not Your Trust in Princes 146 Praise the LORD! Praise the LORD, O my soul!2 I will praise the LORD as long as I live; I will sing praises to my God while I have my being. 3 Put not your trust in princes, in a son of man, in whom there is no salvation.4 When his breath departs, he returns to the earth; on that very day his plans perish. 5 Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,6 who made heaven and earth, the sea, and all that is in them, who keeps faith forever;7 who executes justice for the oppressed, who gives food to the hungry. The LORD sets the prisoners free;8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous.9 The LORD watches over the sojourners; he upholds the widow and the fatherless, but the way of the wicked he brings to ruin. 10 The LORD will reign forever, your God, O Zion, to all generations. Praise the LORD! He Heals the Brokenhearted 147 Praise the LORD! For it is good to sing praises to our God; for it is pleasant,1 and a song of praise is fitting.2 The LORD builds up Jerusalem; he gathers the outcasts of Israel.3 He heals the brokenhearted and binds up their wounds.4 He determines the number of the stars; he gives to all of them their names.5 Great is our Lord, and abundant in power; his understanding is beyond measure.6 The LORD lifts up the humble;2 he casts the wicked to the ground. 7 Sing to the LORD with thanksgiving; make melody to our God on the lyre!8 He covers the heavens with clouds; he prepares rain for the earth; he makes grass grow on the hills.9 He gives to the beasts their food, and to the young ravens that cry.10 His delight is not in the strength of the horse, nor his pleasure in the legs of a man,11 but the LORD takes pleasure in those who fear him, in those who hope in his steadfast love. 12 Praise the LORD, O Jerusalem! Praise your God, O Zion!13 For he strengthens the bars of your gates; he blesses your children within you.14 He makes peace in your borders; he fills you with the finest of the wheat.15 He sends out his command to the earth; his word runs swiftly.16 He gives snow like wool; he scatters frost like ashes.17 He hurls down his crystals of ice like crumbs; who can stand before his cold?18 He sends out his word, and melts them; he makes his wind blow and the waters flow.19 He declares his word to Jacob, his statutes and rules3 to Israel.20 He has not dealt thus with any other nation; they do not know his rules.4 Praise the LORD! Footnotes [1] 147:1 Or for he is beautiful [2] 147:6 Or afflicted [3] 147:19 Or and just decrees [4] 147:20 Or his just decrees (ESV) Amos 3 (Listen) Israel's Guilt and Punishment 3 Hear this word that the LORD has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt: 2 “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities. 3 “Do two walk together, unless they have agreed to meet?4 Does a lion roar in the forest, when he has no prey? Does a young lion cry out from his den, if he has taken nothing?5 Does a bird fall in a snare on the earth, when there is no trap for it? Does a snare spring up from the ground, when it has taken nothing?6 Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the LORD has done it? 7 “For the Lord GOD does nothing without revealing his secret to his servants the prophets.8 The lion has roared; who will not fear? The Lord GOD has spoken; who can but prophesy?” 9 Proclaim to the strongholds in Ashdod and to the strongholds in the land of Egypt, and say, “Assemble yourselves on the mountains of Samaria, and see the great tumults within her, and the oppressed in her midst.”10 “They do not know how to do right,” declares the LORD, “those who store up violence and robbery in their strongholds.” 11 Therefore thus says the Lord GOD: “An adversary shall surround the land and bring down
With family: 1 Chronicles 1–2; Hebrews 8 1 Chronicles 1–2 (Listen) From Adam to Abraham 1 Adam, Seth, Enosh; 2 Kenan, Mahalalel, Jared; 3 Enoch, Methuselah, Lamech; 4 Noah, Shem, Ham, and Japheth. 5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6 The sons of Gomer: Ashkenaz, Riphath,1 and Togarmah. 7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim. 8 The sons of Ham: Cush, Egypt, Put, and Canaan. 9 The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. 10 Cush fathered Nimrod. He was the first on earth to be a mighty man.2 11 Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, 12 Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim. 13 Canaan fathered Sidon his firstborn and Heth, 14 and the Jebusites, the Amorites, the Girgashites, 15 the Hivites, the Arkites, the Sinites, 16 the Arvadites, the Zemarites, and the Hamathites. 17 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And the sons of Aram:3 Uz, Hul, Gether, and Meshech. 18 Arpachshad fathered Shelah, and Shelah fathered Eber. 19 To Eber were born two sons: the name of the one was Peleg4 (for in his days the earth was divided), and his brother's name was Joktan. 20 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Obal,5 Abimael, Sheba, 23 Ophir, Havilah, and Jobab; all these were the sons of Joktan. 24 Shem, Arpachshad, Shelah; 25 Eber, Peleg, Reu; 26 Serug, Nahor, Terah; 27 Abram, that is, Abraham. From Abraham to Jacob 28 The sons of Abraham: Isaac and Ishmael. 29 These are their genealogies: the firstborn of Ishmael, Nebaioth, and Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema, 31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 The sons of Keturah, Abraham's concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. 33 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah. 34 Abraham fathered Isaac. The sons of Isaac: Esau and Israel. 35 The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah. 36 The sons of Eliphaz: Teman, Omar, Zepho, Gatam, Kenaz, and of Timna,6 Amalek. 37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. 38 The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. 39 The sons of Lotan: Hori and Hemam;7 and Lotan's sister was Timna. 40 The sons of Shobal: Alvan,8 Manahath, Ebal, Shepho,9 and Onam. The sons of Zibeon: Aiah and Anah. 41 The son10 of Anah: Dishon. The sons of Dishon: Hemdan,11 Eshban, Ithran, and Cheran. 42 The sons of Ezer: Bilhan, Zaavan, and Akan.12 The sons of Dishan: Uz and Aran. 43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah. 44 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 45 Jobab died, and Husham of the land of the Temanites reigned in his place. 46 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 47 Hadad died, and Samlah of Masrekah reigned in his place. 48 Samlah died, and Shaul of Rehoboth on the Euphrates13 reigned in his place. 49 Shaul died, and Baal-hanan, the son of Achbor, reigned in his place. 50 Baal-hanan died, and Hadad reigned in his place, the name of his city being Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 51 And Hadad died. The chiefs of Edom were: chiefs Timna, Alvah, Jetheth, 52 Oholibamah, Elah, Pinon, 53 Kenaz, Teman, Mibzar, 54 Magdiel, and Iram; these are the chiefs of Edom. A Genealogy of David 2 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. 3 The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah's firstborn, was evil in the sight of the LORD, and he put him to death. 4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all. 5 The sons of Perez: Hezron and Hamul. 6 The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all. 7 The son14 of Carmi: Achan, the troubler of Israel, who broke faith in the matter of the devoted thing; 8 and Ethan's son was Azariah. 9 The sons of Hezron that were born to him: Jerahmeel, Ram, and Chelubai. 10 Ram fathered Amminadab, and Amminadab fathered Nahshon, prince of the sons of Judah. 11 Nahshon fathered Salmon,15 Salmon fathered Boaz, 12 Boaz fathered Obed, Obed fathered Jesse. 13 Jesse fathered Eliab his firstborn, Abinadab the second, Shimea the third, 14 Nethanel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh. 16 And their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. 17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite. 18 Caleb the son of Hezron fathered children by his wife Azubah, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. 20 Hur fathered Uri, and Uri fathered Bezalel. 21 Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. 22 And Segub fathered Jair, who had twenty-three cities in the land of Gilead. 23 But Geshur and Aram took from them Havvoth-jair, Kenath, and its villages, sixty towns. All these were descendants of Machir, the father of Gilead. 24 After the death of Hezron, Caleb went in to Ephrathah,16 the wife of Hezron his father, and she bore him Ashhur, the father of Tekoa. 25 The sons of Jerahmeel, the firstborn of Hezron: Ram, his firstborn, Bunah, Oren, Ozem, and Ahijah. 26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker. 28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur. 29 The name of Abishur's wife was Abihail, and she bore him Ahban and Molid. 30 The sons of Nadab: Seled and Appaim; and Seled died childless. 31 The son17 of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. 32 The sons of Jada, Shammai's brother: Jether and Jonathan; and Jether died childless. 33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel. 34 Now Sheshan had no sons, only daughters, but Sheshan had an Egyptian slave whose name was Jarha. 35 So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai. 36 Attai fathered Nathan, and Nathan fathered Zabad. 37 Zabad fathered Ephlal, and Ephlal fathered Obed. 38 Obed fathered Jehu, and Jehu fathered Azariah. 39 Azariah fathered Helez, and Helez fathered Eleasah. 40 Eleasah fathered Sismai, and Sismai fathered Shallum. 41 Shallum fathered Jekamiah, and Jekamiah fathered Elishama. 42 The sons of Caleb the brother of Jerahmeel: Mareshah18 his firstborn, who fathered Ziph. The son19 of Mareshah: Hebron.20 43 The sons of Hebron: Korah, Tappuah, Rekem and Shema. 44 Shema fathered Raham, the father of Jorkeam; and Rekem fathered Shammai. 45 The son of Shammai: Maon; and Maon fathered Beth-zur. 46 Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez. 47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb's concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea; and the daughter of Caleb was Achsah. 50 These were the descendants of Caleb. The sons21 of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab. Footnotes [1] 1:6 Septuagint; Hebrew Diphath [2] 1:10 Or He began to be a mighty man on the earth [3] 1:17 Septuagint; Hebrew lacks And the sons of Aram [4] 1:19 Peleg means division [5] 1:22 Septuagint, Syriac (compare Genesis 10:28); Hebrew Ebal [6] 1:36 Septuagint (compare Genesis 36:12); Hebrew lacks and of [7] 1:39 Septuagint (compare Genesis 36:22); Hebrew Homam [8] 1:40 Septuagint (compare Genesis 36:23); Hebrew Alian [9] 1:40 Septuagint (compare Genesis 36:23); Hebrew Shephi [10] 1:41 Hebrew sons [11] 1:41 Septuagint (compare Genesis 36:26); Hebrew Hamran [12] 1:42 Septuagint (compare Genesis 36:27); Hebrew Jaakan [13] 1:48 Hebrew the River [14] 2:7 Hebrew sons [15] 2:11 Septuagint (compare Ruth 4:21); Hebrew Salma [16] 2:24 Septuagint, Vulgate; Hebrew in Caleb Ephrathah [17] 2:31 Hebrew sons; three times in this verse [18] 2:42 Septuagint; Hebrew Mesha [19] 2:42 Hebrew sons [20] 2:42 Hebrew the father of Hebron [21] 2:50 Septuagint, Vulgate; Hebrew son (ESV) Hebrews 8 (Listen) Jesus, High Priest of a Better Covenant 8 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent1 that the Lord set up, not man. 3 For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But as it is, Christ2 has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second. 8 For he finds fault with them when he says:3 “Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah,9 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.10 For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.11 And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,' for they shall all know me, from the least of them to the greatest.12 For I will be merciful toward their iniquities, and I will remember their sins no more.” 13 In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away. Footnotes [1] 8:2 Or tabernacle; also verse 5 [2] 8:6 Greek he [3] 8:8 Some manuscripts For finding fault with it he says to them (ESV) In private: Psalm 145; Amos 2 Psalm 145 (Listen) Great Is the Lord 1 A Song of Praise. Of David. 145 I will extol you, my God and King, and bless your name forever and ever.2 Every day I will bless you and praise your name forever and ever.3 Great is the LORD, and greatly to be praised, and his greatness is unsearchable. 4 One generation shall commend your works to another, and shall declare your mighty acts.5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate.6 They shall speak of the might of your awesome deeds, and I will declare your greatness.7 They shall pour forth the fame of your abundant goodness and shall sing aloud of your righteousness. 8 The LORD is gracious and merciful, slow to anger and abounding in steadfast love.9 The LORD is good to all, and his mercy is over all that he has made. 10 All your works shall give thanks to you, O LORD, and all your saints shall bless you!11 They shall speak of the glory of your kingdom and tell of your power,12 to make known to the children of man your2 mighty deeds, and the glorious splendor of your kingdom.13 Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. [The LORD is faithful in all his words and kind in all his works.]314 The LORD upholds all who are falling and raises up all who are bowed down.15 The eyes of all look to you, and you give them their food in due season.16 You open your hand; you satisfy the desire of every living thing.17 The LORD is righteous in all his ways and kind in all his works.18 The LORD is near to all who call on him, to all who call on him in truth.19 He fulfills the desire of those who fear him; he also hears their cry and saves them.20 The LORD preserves all who love him, but all the wicked he will destroy. 21 My mouth will speak the praise of the LORD, and let all flesh bless his holy name forever and ever. Footnotes [1] 145:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet [2] 145:12 Hebrew his; also next line [3] 145:13 These two lines are supplied by one Hebrew manuscript, Septuagint, Syriac (compare Dead Sea Scroll) (ESV) Amos 2 (Listen) 2 Thus says the LORD: “For three transgressions of Moab, and for four, I will not revoke the punishment,1 because he burned to lime the bones of the king of Edom.2 So I will send a fire upon Moab, and it shall devour the strongholds of Kerioth, and Moab shall die amid uproar, amid shouting and the sound of the trumpet;3 I will cut off the ruler from its midst, and will kill all its princes2 with him,” says the LORD. Judgment on Judah 4 Thus says the LORD: “For three transgressions of Judah, and for four, I will not revoke the punishment, because they have rejected the law of the LORD, and have not kept his statutes, but their lies have led them astray, those after which their fathers walked.5 So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem.” Judgment on Israel 6
The Subject I Wanted to Skip Today, Pastor Michael is talking about one of the most painful experiences in life…divorce. Hard topic to cover but Michael's going there! Jesus is heading towards Jerusalem and telling his disciples he'll be arrested and crucified. The disciples still don't get the overall picture, but the Pharisees are back with even more “not getting it.” And they bring up the question of divorce. They are trolling questions that would entrap Jesus, picking a controversial topic. They were going through Perea at the time, an area headed up by Herod Antipas, a figure known for beheading John the Baptist, because of John's views on divorce and remarriage. So, the Pharisees were smart in picking the topic and the place! In that day, there were two schools of thought on divorce, modeled after two rabbis: Shammai, whom taught divorce was only allowed by adultery by the woman (not the man) and was a more conservative view. Rabbi Hillel, taught that a man could divorce his wife for, essentially any reason, a far more liberal view. The Pharisees had hoped that Jesus would entrap himself, similar to how John the Baptist did and suffer a similar fate. Jesus' answer, however, quoted as “What did Moses command you?”, based on Deuteronomy 24: 1-4, did not command divorce only acknowledged it, protected the woman's rights, and prohibited a husband from remarrying his original wife if he married another woman in between. Once again the Pharisees were misusing Scripture! Divorce is so polarizing, but it doesn't end you, God doesn't stop loving you. No matter your story, no matter your deal, we love you at Recreate Church! Love endures, grace forgives and hope rebuilds. Wherever you are, relationship-wise, give your situation to God, trust Him with it and He'll work it out. Verses can be found in Mark 10: 2-12. Scripture quotations marked CSB have been taken from the Christian Standard Bible®, Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers.
13 Elul | Day 261 Yeshivos At Odds: The patterns of Beis Hillel and Beis Shammai–and when they defied their pattern -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya
Mark and Eric kick around a new poem about how to treat people well so they grow to their full potential-- it only takes a little hope for people to make great strides forward.We also talk about how to take a day off as a pirate, Hillel and Shammai, and Socrates' sage advice: "Be who you pretend to be." שלם and enjoy!Text and Rock On.Be good to each other, Mark Shaffer and Eric MadisonJoin the TEXT AND ROCK FACEBOOK GROUP by clicking HERE. For a limited time, join our community and get a free digital press item as a free gift.For Text and Rock Poetry, Podcasts, and Video Content or to contact Mark and Eric, visit us at www.textandrock.com.Want to support the show, experience our best creative work, buy merchandise or give an uncommonly better gift or art and heart? Ha! Head to the TEXT AND ROCK DIGITAL PRESS.
1 Chronicles 3–4 1 Chronicles 3–4 (Listen) Descendants of David 3 These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David's sons, besides the sons of the concubines, and Tamar was their sister. 10 The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; 17 and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; 19 and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. 21 The sons of Hananiah: Pelatiah and Jeshaiah, his son1 Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. 22 The son2 of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven. Descendants of Judah 4 The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons3 of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. 9 Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.”4 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm5 so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. 13 The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.6 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,7 so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son8 of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;9 and she conceived and bore10 Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. 21 The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem11 (now the records12 are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king's service. Descendants of Simeon 24 The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. 28 They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record. 34 Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers' houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. 41 These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated the remnant of the Amalekites who had escaped, and they have lived there to this day. Footnotes [1] 3:21 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse [2] 3:22 Hebrew sons [3] 4:3 Septuagint (compare Vulgate); Hebrew father [4] 4:9 Jabez sounds like the Hebrew for pain [5] 4:10 Or evil [6] 4:13 Septuagint, Vulgate; Hebrew lacks Meonothai [7] 4:14 Ge-harashim means valley of craftsmen [8] 4:15 Hebrew sons [9] 4:17 The clause These are . . . married is transposed from verse 18 [10] 4:17 Hebrew lacks and bore [11] 4:22 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem [12] 4:22 Or matters (ESV)
1 Chronicles 1–2 1 Chronicles 1–2 (Listen) From Adam to Abraham 1 Adam, Seth, Enosh; 2 Kenan, Mahalalel, Jared; 3 Enoch, Methuselah, Lamech; 4 Noah, Shem, Ham, and Japheth. 5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6 The sons of Gomer: Ashkenaz, Riphath,1 and Togarmah. 7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim. 8 The sons of Ham: Cush, Egypt, Put, and Canaan. 9 The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. 10 Cush fathered Nimrod. He was the first on earth to be a mighty man.2 11 Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, 12 Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim. 13 Canaan fathered Sidon his firstborn and Heth, 14 and the Jebusites, the Amorites, the Girgashites, 15 the Hivites, the Arkites, the Sinites, 16 the Arvadites, the Zemarites, and the Hamathites. 17 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And the sons of Aram:3 Uz, Hul, Gether, and Meshech. 18 Arpachshad fathered Shelah, and Shelah fathered Eber. 19 To Eber were born two sons: the name of the one was Peleg4 (for in his days the earth was divided), and his brother's name was Joktan. 20 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Obal,5 Abimael, Sheba, 23 Ophir, Havilah, and Jobab; all these were the sons of Joktan. 24 Shem, Arpachshad, Shelah; 25 Eber, Peleg, Reu; 26 Serug, Nahor, Terah; 27 Abram, that is, Abraham. From Abraham to Jacob 28 The sons of Abraham: Isaac and Ishmael. 29 These are their genealogies: the firstborn of Ishmael, Nebaioth, and Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema, 31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 The sons of Keturah, Abraham's concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. 33 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah. 34 Abraham fathered Isaac. The sons of Isaac: Esau and Israel. 35 The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah. 36 The sons of Eliphaz: Teman, Omar, Zepho, Gatam, Kenaz, and of Timna,6 Amalek. 37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. 38 The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. 39 The sons of Lotan: Hori and Hemam;7 and Lotan's sister was Timna. 40 The sons of Shobal: Alvan,8 Manahath, Ebal, Shepho,9 and Onam. The sons of Zibeon: Aiah and Anah. 41 The son10 of Anah: Dishon. The sons of Dishon: Hemdan,11 Eshban, Ithran, and Cheran. 42 The sons of Ezer: Bilhan, Zaavan, and Akan.12 The sons of Dishan: Uz and Aran. 43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah. 44 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 45 Jobab died, and Husham of the land of the Temanites reigned in his place. 46 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 47 Hadad died, and Samlah of Masrekah reigned in his place. 48 Samlah died, and Shaul of Rehoboth on the Euphrates13 reigned in his place. 49 Shaul died, and Baal-hanan, the son of Achbor, reigned in his place. 50 Baal-hanan died, and Hadad reigned in his place, the name of his city being Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 51 And Hadad died. The chiefs of Edom were: chiefs Timna, Alvah, Jetheth, 52 Oholibamah, Elah, Pinon, 53 Kenaz, Teman, Mibzar, 54 Magdiel, and Iram; these are the chiefs of Edom. A Genealogy of David 2 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. 3 The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah's firstborn, was evil in the sight of the LORD, and he put him to death. 4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all. 5 The sons of Perez: Hezron and Hamul. 6 The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all. 7 The son14 of Carmi: Achan, the troubler of Israel, who broke faith in the matter of the devoted thing; 8 and Ethan's son was Azariah. 9 The sons of Hezron that were born to him: Jerahmeel, Ram, and Chelubai. 10 Ram fathered Amminadab, and Amminadab fathered Nahshon, prince of the sons of Judah. 11 Nahshon fathered Salmon,15 Salmon fathered Boaz, 12 Boaz fathered Obed, Obed fathered Jesse. 13 Jesse fathered Eliab his firstborn, Abinadab the second, Shimea the third, 14 Nethanel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh. 16 And their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. 17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite. 18 Caleb the son of Hezron fathered children by his wife Azubah, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. 20 Hur fathered Uri, and Uri fathered Bezalel. 21 Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. 22 And Segub fathered Jair, who had twenty-three cities in the land of Gilead. 23 But Geshur and Aram took from them Havvoth-jair, Kenath, and its villages, sixty towns. All these were descendants of Machir, the father of Gilead. 24 After the death of Hezron, Caleb went in to Ephrathah,16 the wife of Hezron his father, and she bore him Ashhur, the father of Tekoa. 25 The sons of Jerahmeel, the firstborn of Hezron: Ram, his firstborn, Bunah, Oren, Ozem, and Ahijah. 26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker. 28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur. 29 The name of Abishur's wife was Abihail, and she bore him Ahban and Molid. 30 The sons of Nadab: Seled and Appaim; and Seled died childless. 31 The son17 of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. 32 The sons of Jada, Shammai's brother: Jether and Jonathan; and Jether died childless. 33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel. 34 Now Sheshan had no sons, only daughters, but Sheshan had an Egyptian slave whose name was Jarha. 35 So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai. 36 Attai fathered Nathan, and Nathan fathered Zabad. 37 Zabad fathered Ephlal, and Ephlal fathered Obed. 38 Obed fathered Jehu, and Jehu fathered Azariah. 39 Azariah fathered Helez, and Helez fathered Eleasah. 40 Eleasah fathered Sismai, and Sismai fathered Shallum. 41 Shallum fathered Jekamiah, and Jekamiah fathered Elishama. 42 The sons of Caleb the brother of Jerahmeel: Mareshah18 his firstborn, who fathered Ziph. The son19 of Mareshah: Hebron.20 43 The sons of Hebron: Korah, Tappuah, Rekem and Shema. 44 Shema fathered Raham, the father of Jorkeam; and Rekem fathered Shammai. 45 The son of Shammai: Maon; and Maon fathered Beth-zur. 46 Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez. 47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb's concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea; and the daughter of Caleb was Achsah. 50 These were the descendants of Caleb. The sons21 of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab. Footnotes [1] 1:6 Septuagint; Hebrew Diphath [2] 1:10 Or He began to be a mighty man on the earth [3] 1:17 Septuagint; Hebrew lacks And the sons of Aram [4] 1:19 Peleg means division [5] 1:22 Septuagint, Syriac (compare Genesis 10:28); Hebrew Ebal [6] 1:36 Septuagint (compare Genesis 36:12); Hebrew lacks and of [7] 1:39 Septuagint (compare Genesis 36:22); Hebrew Homam [8] 1:40 Septuagint (compare Genesis 36:23); Hebrew Alian [9] 1:40 Septuagint (compare Genesis 36:23); Hebrew Shephi [10] 1:41 Hebrew sons [11] 1:41 Septuagint (compare Genesis 36:26); Hebrew Hamran [12] 1:42 Septuagint (compare Genesis 36:27); Hebrew Jaakan [13] 1:48 Hebrew the River [14] 2:7 Hebrew sons [15] 2:11 Septuagint (compare Ruth 4:21); Hebrew Salma [16] 2:24 Septuagint, Vulgate; Hebrew in Caleb Ephrathah [17] 2:31 Hebrew sons; three times in this verse [18] 2:42 Septuagint; Hebrew Mesha [19] 2:42 Hebrew sons [20] 2:42 Hebrew the father of Hebron [21] 2:50 Septuagint, Vulgate; Hebrew son (ESV)
Old Testament: 1 Chronicles 3–4 1 Chronicles 3–4 (Listen) Descendants of David 3 These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David's sons, besides the sons of the concubines, and Tamar was their sister. 10 The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; 17 and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; 19 and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. 21 The sons of Hananiah: Pelatiah and Jeshaiah, his son1 Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. 22 The son2 of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven. Descendants of Judah 4 The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons3 of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. 9 Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.”4 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm5 so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. 13 The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.6 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,7 so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son8 of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;9 and she conceived and bore10 Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. 21 The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem11 (now the records12 are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king's service. Descendants of Simeon 24 The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. 28 They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record. 34 Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers' houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. 41 These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated the remnant of the Amalekites who had escaped, and they have lived there to this day. Footnotes [1] 3:21 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse [2] 3:22 Hebrew sons [3] 4:3 Septuagint (compare Vulgate); Hebrew father [4] 4:9 Jabez sounds like the Hebrew for pain [5] 4:10 Or evil [6] 4:13 Septuagint, Vulgate; Hebrew lacks Meonothai [7] 4:14 Ge-harashim means valley of craftsmen [8] 4:15 Hebrew sons [9] 4:17 The clause These are . . . married is transposed from verse 18 [10] 4:17 Hebrew lacks and bore [11] 4:22 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem [12] 4:22 Or matters (ESV) Psalm: Psalm 2 Psalm 2 (Listen) The Reign of the Lord's Anointed 2 Why do the nations rage1 and the peoples plot in vain?2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying,3 “Let us burst their bonds apart and cast away their cords from us.” 4 He who sits in the heavens laughs; the Lord holds them in derision.5 Then he will speak to them in his wrath, and terrify them in his fury, saying,6 “As for me, I have set my King on Zion, my holy hill.” 7 I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you.8 Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.9 You shall break2 them with a rod of iron and dash them in pieces like a potter's vessel.” 10 Now therefore, O kings, be wise; be warned, O rulers of the earth.11 Serve the LORD with fear, and rejoice with trembling.12 Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. Footnotes [1] 2:1 Or nations noisily assemble [2] 2:9 Revocalization yields (compare Septuagint) You shall rule (ESV) New Testament: Matthew 3–4 Matthew 3–4 (Listen) John the Baptist Prepares the Way 3 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.”1 3 For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: ‘Prepare2 the way of the Lord; make his paths straight.'” 4 Now John wore a garment of camel's hair and a leather belt around his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, 6 and they were baptized by him in the river Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, ‘We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. 11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.” The Baptism of Jesus 13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. 16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him,3 and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son,4 with whom I am well pleased.” The Temptation of Jesus 4 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And after fasting forty days and forty nights, he was hungry. 3 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” 4 But he answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.'” 5 Then the devil took him to the holy city and set him on the pinnacle of the temple 6 and said to him, “If you are the Son of God, throw yourself down, for it is written, “‘He will command his angels concerning you,' and “‘On their hands they will bear you up, lest you strike your foot against a stone.'” 7 Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.'” 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.” 10 Then Jesus said to him, “Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.'” 11 Then the devil left him, and behold, angels came and were ministering to him. Jesus Begins His Ministry 12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled: 15 “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles—16 the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” 17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”5 Jesus Calls the First Disciples 18 While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.”6 20 Immediately they left their nets and followed him. 21 And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. 22 Immediately they left the boat and their father and followed him. Jesus Ministers to Great Crowds 23 And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. 24 So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. 25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan. Footnotes [1] 3:2 Or the kingdom of heaven has come near [2] 3:3 Or crying: Prepare in the wilderness [3] 3:16 Some manuscripts omit to him [4] 3:17 Or my Son, my (or the) Beloved [5] 4:17 Or the kingdom of heaven has come near [6] 4:19 The Greek word anthropoi refers here to both men and women (ESV)
Old Testament: 1 Chronicles 3–4 1 Chronicles 3–4 (Listen) Descendants of David 3 These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David's sons, besides the sons of the concubines, and Tamar was their sister. 10 The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; 17 and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; 19 and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. 21 The sons of Hananiah: Pelatiah and Jeshaiah, his son1 Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. 22 The son2 of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven. Descendants of Judah 4 The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons3 of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. 9 Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.”4 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm5 so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. 13 The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.6 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,7 so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son8 of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;9 and she conceived and bore10 Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. 21 The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem11 (now the records12 are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king's service. Descendants of Simeon 24 The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. 28 They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record. 34 Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers' houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. 41 These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated the remnant of the Amalekites who had escaped, and they have lived there to this day. Footnotes [1] 3:21 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse [2] 3:22 Hebrew sons [3] 4:3 Septuagint (compare Vulgate); Hebrew father [4] 4:9 Jabez sounds like the Hebrew for pain [5] 4:10 Or evil [6] 4:13 Septuagint, Vulgate; Hebrew lacks Meonothai [7] 4:14 Ge-harashim means valley of craftsmen [8] 4:15 Hebrew sons [9] 4:17 The clause These are . . . married is transposed from verse 18 [10] 4:17 Hebrew lacks and bore [11] 4:22 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem [12] 4:22 Or matters (ESV) New Testament: 1 Corinthians 6 1 Corinthians 6 (Listen) Lawsuits Against Believers 6 When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? 2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? 3 Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! 4 So if you have such cases, why do you lay them before those who have no standing in the church? 5 I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, 6 but brother goes to law against brother, and that before unbelievers? 7 To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? 8 But you yourselves wrong and defraud—even your own brothers!1 9 Or do you not know that the unrighteous2 will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality,3 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. Flee Sexual Immorality 12 “All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything. 13 “Food is meant for the stomach and the stomach for food”—and God will destroy both one and the other. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. 14 And God raised the Lord and will also raise us up by his power. 15 Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Never! 16 Or do you not know that he who is joined4 to a prostitute becomes one body with her? For, as it is written, “The two will become one flesh.” 17 But he who is joined to the Lord becomes one spirit with him. 18 Flee from sexual immorality. Every other sin5 a person commits is outside the body, but the sexually immoral person sins against his own body. 19 Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, 20 for you were bought with a price. So glorify God in your body. Footnotes [1] 6:8 Or brothers and sisters [2] 6:9 Or wrongdoers [3] 6:9 The two Greek terms translated by this phrase refer to the passive and active partners in consensual homosexual acts [4] 6:16 Or who holds fast (compare Genesis 2:24 and Deuteronomy 10:20); also verse 17 [5] 6:18 Or Every sin (ESV) Psalm: Psalm 2 Psalm 2 (Listen) The Reign of the Lord's Anointed 2 Why do the nations rage1 and the peoples plot in vain?2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying,3 “Let us burst their bonds apart and cast away their cords from us.” 4 He who sits in the heavens laughs; the Lord holds them in derision.5 Then he will speak to them in his wrath, and terrify them in his fury, saying,6 “As for me, I have set my King on Zion, my holy hill.” 7 I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you.8 Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.9 You shall break2 them with a rod of iron and dash them in pieces like a potter's vessel.” 10 Now therefore, O kings, be wise; be warned, O rulers of the earth.11 Serve the LORD with fear, and rejoice with trembling.12 Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. Footnotes [1] 2:1 Or nations noisily assemble [2] 2:9 Revocalization yields (compare Septuagint) You shall rule (ESV) Proverb: Proverbs 18:17–18 Proverbs 18:17–18 (Listen) 17 The one who states his case first seems right, until the other comes and examines him.18 The lot puts an end to quarrels and decides between powerful contenders. (ESV)
Old Testament: 1 Chronicles 2 1 Chronicles 2 (Listen) A Genealogy of David 2 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. 3 The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah's firstborn, was evil in the sight of the LORD, and he put him to death. 4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all. 5 The sons of Perez: Hezron and Hamul. 6 The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all. 7 The son1 of Carmi: Achan, the troubler of Israel, who broke faith in the matter of the devoted thing; 8 and Ethan's son was Azariah. 9 The sons of Hezron that were born to him: Jerahmeel, Ram, and Chelubai. 10 Ram fathered Amminadab, and Amminadab fathered Nahshon, prince of the sons of Judah. 11 Nahshon fathered Salmon,2 Salmon fathered Boaz, 12 Boaz fathered Obed, Obed fathered Jesse. 13 Jesse fathered Eliab his firstborn, Abinadab the second, Shimea the third, 14 Nethanel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh. 16 And their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. 17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite. 18 Caleb the son of Hezron fathered children by his wife Azubah, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. 20 Hur fathered Uri, and Uri fathered Bezalel. 21 Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. 22 And Segub fathered Jair, who had twenty-three cities in the land of Gilead. 23 But Geshur and Aram took from them Havvoth-jair, Kenath, and its villages, sixty towns. All these were descendants of Machir, the father of Gilead. 24 After the death of Hezron, Caleb went in to Ephrathah,3 the wife of Hezron his father, and she bore him Ashhur, the father of Tekoa. 25 The sons of Jerahmeel, the firstborn of Hezron: Ram, his firstborn, Bunah, Oren, Ozem, and Ahijah. 26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker. 28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur. 29 The name of Abishur's wife was Abihail, and she bore him Ahban and Molid. 30 The sons of Nadab: Seled and Appaim; and Seled died childless. 31 The son4 of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. 32 The sons of Jada, Shammai's brother: Jether and Jonathan; and Jether died childless. 33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel. 34 Now Sheshan had no sons, only daughters, but Sheshan had an Egyptian slave whose name was Jarha. 35 So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai. 36 Attai fathered Nathan, and Nathan fathered Zabad. 37 Zabad fathered Ephlal, and Ephlal fathered Obed. 38 Obed fathered Jehu, and Jehu fathered Azariah. 39 Azariah fathered Helez, and Helez fathered Eleasah. 40 Eleasah fathered Sismai, and Sismai fathered Shallum. 41 Shallum fathered Jekamiah, and Jekamiah fathered Elishama. 42 The sons of Caleb the brother of Jerahmeel: Mareshah5 his firstborn, who fathered Ziph. The son6 of Mareshah: Hebron.7 43 The sons of Hebron: Korah, Tappuah, Rekem and Shema. 44 Shema fathered Raham, the father of Jorkeam; and Rekem fathered Shammai. 45 The son of Shammai: Maon; and Maon fathered Beth-zur. 46 Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez. 47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb's concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea; and the daughter of Caleb was Achsah. 50 These were the descendants of Caleb. The sons8 of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab. Footnotes [1] 2:7 Hebrew sons [2] 2:11 Septuagint (compare Ruth 4:21); Hebrew Salma [3] 2:24 Septuagint, Vulgate; Hebrew in Caleb Ephrathah [4] 2:31 Hebrew sons; three times in this verse [5] 2:42 Septuagint; Hebrew Mesha [6] 2:42 Hebrew sons [7] 2:42 Hebrew the father of Hebron [8] 2:50 Septuagint, Vulgate; Hebrew son (ESV) Psalm: Psalm 1 Psalm 1 (Listen) Book One The Way of the Righteous and the Wicked 1 Blessed is the man1 who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;2 but his delight is in the law2 of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.4 The wicked are not so, but are like chaff that the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous;6 for the LORD knows the way of the righteous, but the way of the wicked will perish. Footnotes [1] 1:1 The singular Hebrew word for man (ish) is used here to portray a representative example of a godly person; see Preface [2] 1:2 Or instruction (ESV) New Testament: Matthew 1–2 Matthew 1–2 (Listen) The Genealogy of Jesus Christ 1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. 2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram,1 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph,2 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos,3 and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. 12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel,4 and Shealtiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. 17 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. The Birth of Jesus Christ 18 Now the birth of Jesus Christ5 took place in this way. When his mother Mary had been betrothed6 to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus. The Visit of the Wise Men 2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men7 from the east came to Jerusalem, 2 saying, “Where is he who has been born king of the Jews? For we saw his star when it rose8 and have come to worship him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet: 6 “‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.'” 7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way. The Flight to Egypt 13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” 14 And he rose and took the child and his mother by night and departed to Egypt 15 and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.” Herod Kills the Children 16 Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men. 17 Then was fulfilled what was spoken by the prophet Jeremiah: 18 “A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.” The Return to Nazareth 19 But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20 saying, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child's life are dead.” 21 And he rose and took the child and his mother and went to the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. 23 And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene. Footnotes [1] 1:3 Greek Aram; also verse 4 [2] 1:7 Asaph is probably an alternate spelling of Asa; some manuscripts Asa; also verse 8 [3] 1:10 Amos is probably an alternate spelling of Amon; some manuscripts Amon; twice in this verse [4] 1:12 Greek Salathiel; twice in this verse [5] 1:18 Some manuscripts of the Christ [6] 1:18 That is, legally pledged to be married [7] 2:1 Greek magi; also verses 7, 16 [8] 2:2 Or in the east; also verse 9 (ESV)
For additional notes and resources check out Douglas' website.Mark 10:2-3, 10-12Jesus is quizzed. Where does he stand on the divorce issue?Mark indicates absolutely no exceptions!Don't read through filter of other passages (like 1 Cor or Matt). Mark was writing for a Roman audience. It is doubtful they had access to Matthew—if Matthew was even written yet—and the Jewish issues addressed in Matthew would not have been all that relevant to them.Matthew gives more information, alluding to the “any cause” divorces common in the 1st. Notice how Matthew differs from Mark 10:2-12: “I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery” (Matt 19:9).See a parallel in Mark 8:11-12 / Matt 12:39, where Mark indicates to exception, but Matthew does.Just as Mark doesn't give the whole story, neither does Matthew. We need to get behind the scenes. It's easy to draw incorrect conclusions if we don't realize the nature of gospel writing—abbreviation, arrangement, simplification. It won't do to just quote a passage and claim the Bible "means what it says." Rather, we need to be careful interpreters.It turns out that what appears to be both simple and absolute (Jesus' words on divorce in Mark 10) turns out to be neither absolute—there are exceptions—nor as simple as we may have thought. Back in those days, there were no law firms such as Jensen Family Law, and that is why topics such as divorces resided in grey areas.Matt 19:3-11Here's the backstory Matthew leaves out—as it would have been of little benefit to his readership.House of Shammai (50 BC – AD 30)Limited grounds for divorce to the four in Deut 24 and Exod 21.“The indecency of the matter” (the wording in Deut 24) they took to mean sexual infidelity.Their influence was waning in Jesus' day, though divorce for broken marriage vows (once the infidelity was proven in court) was still practiced up to 70 AD (when the Romans destroyed Jerusalem, along with its temple).By Jesus' day, no-fault divorce (“any cause”) was predominant. What's that?House of Hillel (110 BC – AD 10) – grandfather of Gamaliel, tutor of the apostle Paul.“Any cause” divorce. If your wife burned the dinner, or you no longer found her attractive, you can get a new one.This "no fault" divorce was often considered more righteous than Shammai's stricter ruling, since it brought less shame on the family.It was in the ascendant in Jesus' day. “Any cause” divorce was the new normal.Listen again to the question: “Is it lawful for a man to divorce his wife for any cause?” Is the question about legality of divorce? Of course not, since divorce is lawful—it's in the Torah. Or is the question about “divorce… for any cause”? No quote marks in original ancient languages.NET: “For any cause.” NJKV: “Is it lawful for a man to divorce his wife for just any reason?” NASB: “for any reason at all.” NIV: “for any and every reason” (helpfully paraphrased) NLT: “Should a man be allowed to divorce his wife for just any reason?” “Just any reason” shows better understanding of the ancient disagreement than does “for any cause.”Asked where he stands on divorce issue: Liberal, any-cause? or Conservative, grounds-required?Jesus agrees with Shammaites (divorce must have grounds) and repudiates Hillelites.Yet he goes farther, pleading for return to spirit of God's original plan.“Jesus used the same terminology as the Shammaites, in the same context, at the same period, and in a debate where Shammaites or their rivals the Hillelites were present. We may therefore confidently conclude that… when the Shammaites said ‘except… for a matter of indecency' in the context of this debate about ‘any matter' divorces, they meant that Deuteronomy 24:1 allows no type of divorce except that for indecency. They did not mean that Scripture allows no divorce except that for indecency—because they allowed other divorces on the grounds in Exodus 21.” (David Instone-Brewer)Also, in commenting on Deut 24, Jesus is not ruling out remarriage.He does not explicitly state that a person can remarry after divorcing someone for marital unfaithfulness. Perhaps this is because it was assumed.In 1st C Judaism, if a person divorced another person for any reason (Hillel) or only for cause (Shammai), they were allowed to remarry. Shammaites disagreed with Hillelites, but recognized their marriages as valid, even if lamentable.No 1st century Jewish group prohibited remarriage after divorce. In the Roman world, remarriage was mandatory after 18 months; not to remarry was to break the law. Thus it would be quite strange if Jesus and Paul taught against remarriage.Nor is Jesus explicitly ruling out other grounds for divorce.Keep in mind:The language of Matt 19 is compact and simplified: all grounds v. specific grounds. That is the debate—whether no-fault divorce is allowed, not whether divorce is allowed.Mark 10 and Luke (16:18) are even more compact—no exceptions at all. In the Roman (Mark) and Greek (Luke) worlds, divorce was separation. It was easy and it did not afford protection to the vulnerable. The Jewish world (Matthew) was different.The Bible is easily misunderstood if we fail to take into account the nature of biblical language, or if we don't read these texts with an understanding of the background situation.Does this make us uncomfortable: the claim we need history, geography, and language to understand the text?Goal: to understand issues like the original recipients of the Scriptures.There are significant gaps in our knowledge of ancient world. Are we surprised there are some things in the ancient world we don't understand?Similarly, there are gaps in the theology of the Bible.In Scripture we don't have a developed theology of the afterlife, or the communion meal, or how often Christians assembled. The Bible has nothing directly to say about marijuana.And there's no comprehensive doctrine of marriage, divorce, and remarriage—which means we have homework to do if we want to come to informed conclusions.ConclusionI'm not saying we can't understand scripture unless we are theologians, or must know the biblical languages, or that the scriptures are generally murky, or self-contradictory.Quite the contrary: We can understand them, some quite easily and quickly, but others only with serious spadework.
Morning: 1 Chronicles 3–5 1 Chronicles 3–5 (Listen) Descendants of David 3 These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David's sons, besides the sons of the concubines, and Tamar was their sister. 10 The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; 17 and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; 19 and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. 21 The sons of Hananiah: Pelatiah and Jeshaiah, his son1 Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. 22 The son2 of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven. Descendants of Judah 4 The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons3 of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. 9 Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.”4 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm5 so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. 13 The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.6 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,7 so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son8 of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;9 and she conceived and bore10 Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. 21 The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem11 (now the records12 are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king's service. Descendants of Simeon 24 The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. 28 They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record. 34 Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers' houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. 41 These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated the remnant of the Amalekites who had escaped, and they have lived there to this day. Descendants of Reuben 5 The sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father's couch, his birthright was given to the sons of Joseph the son of Israel, so that he could not be enrolled as the oldest son; 2 though Judah became strong among his brothers and a chief came from him, yet the birthright belonged to Joseph), 3 the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi. 4 The sons of Joel: Shemaiah his son, Gog his son, Shimei his son, 5 Micah his son, Reaiah his son, Baal his son, 6 Beerah his son, whom Tiglath-pileser13 king of Assyria carried away into exile; he was a chief of the Reubenites. 7 And his kinsmen by their clans, when the genealogy of their generations was recorded: the chief, Jeiel, and Zechariah, 8 and Bela the son of Azaz, son of Shema, son of Joel, who lived in Aroer, as far as Nebo and Baal-meon. 9 He also lived to the east as far as the entrance of the desert this side of the Euphrates, because their livestock had multiplied in the land of Gilead. 10 And in the days of Saul they waged war against the Hagrites, who fell into their hand. And they lived in their tents throughout all the region east of Gilead. Descendants of Gad 11 The sons of Gad lived over against them in the land of Bashan as far as Salecah: 12 Joel the chief, Shapham the second, Janai, and Shaphat in Bashan. 13 And their kinsmen according to their fathers' houses: Michael, Meshullam, Sheba, Jorai, Jacan, Zia and Eber, seven. 14 These were the sons of Abihail the son of Huri, son of Jaroah, son of Gilead, son of Michael, son of Jeshishai, son of Jahdo, son of Buz. 15 Ahi the son of Abdiel, son of Guni, was chief in their fathers' houses, 16 and they lived in Gilead, in Bashan and in its towns, and in all the pasturelands of Sharon to their limits. 17 All of these were recorded in genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel. 18 The Reubenites, the Gadites, and the half-tribe of Manasseh had valiant men who carried shield and sword, and drew the bow, expert in war, 44,760, able to go to war. 19 They waged war against the Hagrites, Jetur, Naphish, and Nodab. 20 And when they prevailed14 over them, the Hagrites and all who were with them were given into their hands, for they cried out to God in the battle, and he granted their urgent plea because they trusted in him. 21 They carried off their livestock: 50,000 of their camels, 250,000 sheep, 2,000 donkeys, and 100,000 men alive. 22 For many fell, because the war was of God. And they lived in their place until the exile. The Half-Tribe of Manasseh 23 The members of the half-tribe of Manasseh lived in the land. They were very numerous from Bashan to Baal-hermon, Senir, and Mount Hermon. 24 These were the heads of their fathers' houses: Epher,15 Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel, mighty warriors, famous men, heads of their fathers' houses. 25 But they broke faith with the God of their fathers, and whored after the gods of the peoples of the land, whom God had destroyed before them. 26 So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pileser king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and the river Gozan, to this day. Footnotes [1] 3:21 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse [2] 3:22 Hebrew sons [3] 4:3 Septuagint (compare Vulgate); Hebrew father [4] 4:9 Jabez sounds like the Hebrew for pain [5] 4:10 Or evil [6] 4:13 Septuagint, Vulgate; Hebrew lacks Meonothai [7] 4:14 Ge-harashim means valley of craftsmen [8] 4:15 Hebrew sons [9] 4:17 The clause These are . . . married is transposed from verse 18 [10] 4:17 Hebrew lacks and bore [11] 4:22 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem [12] 4:22 Or matters [13] 5:6 Hebrew Tilgath-pilneser; also verse 26 [14] 5:20 Or they were helped to prevail [15] 5:24 Septuagint, Vulgate; Hebrew and Epher (ESV) Evening: John 8:1–20 John 8:1–20 (Listen) 8 but Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, “Teacher, this woman has been caught in the act of adultery. 5 Now in the Law, Moses commanded us to stone such women. So what do you say?” 6 This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” 8 And once more he bent down and wrote on the ground. 9 But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. 10 Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” 11 She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”]] I Am the Light of the World 12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” 13 So the Pharisees said to him, “You are bearing witness about yourself; your testimony is not true.” 14 Jesus answered, “Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going. 15 You judge according to the flesh; I judge no one. 16 Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father1 who sent me. 17 In your Law it is written that the testimony of two people is true. 18 I am the one who bears witness about myself, and the Father who sent me bears witness about me.” 19 They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. Footnotes [1] 8:16 Some manuscripts he (ESV)
Morning: 1 Chronicles 1–2 1 Chronicles 1–2 (Listen) From Adam to Abraham 1 Adam, Seth, Enosh; 2 Kenan, Mahalalel, Jared; 3 Enoch, Methuselah, Lamech; 4 Noah, Shem, Ham, and Japheth. 5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6 The sons of Gomer: Ashkenaz, Riphath,1 and Togarmah. 7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim. 8 The sons of Ham: Cush, Egypt, Put, and Canaan. 9 The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. 10 Cush fathered Nimrod. He was the first on earth to be a mighty man.2 11 Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, 12 Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim. 13 Canaan fathered Sidon his firstborn and Heth, 14 and the Jebusites, the Amorites, the Girgashites, 15 the Hivites, the Arkites, the Sinites, 16 the Arvadites, the Zemarites, and the Hamathites. 17 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And the sons of Aram:3 Uz, Hul, Gether, and Meshech. 18 Arpachshad fathered Shelah, and Shelah fathered Eber. 19 To Eber were born two sons: the name of the one was Peleg4 (for in his days the earth was divided), and his brother's name was Joktan. 20 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Obal,5 Abimael, Sheba, 23 Ophir, Havilah, and Jobab; all these were the sons of Joktan. 24 Shem, Arpachshad, Shelah; 25 Eber, Peleg, Reu; 26 Serug, Nahor, Terah; 27 Abram, that is, Abraham. From Abraham to Jacob 28 The sons of Abraham: Isaac and Ishmael. 29 These are their genealogies: the firstborn of Ishmael, Nebaioth, and Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema, 31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 The sons of Keturah, Abraham's concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. 33 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah. 34 Abraham fathered Isaac. The sons of Isaac: Esau and Israel. 35 The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah. 36 The sons of Eliphaz: Teman, Omar, Zepho, Gatam, Kenaz, and of Timna,6 Amalek. 37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. 38 The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. 39 The sons of Lotan: Hori and Hemam;7 and Lotan's sister was Timna. 40 The sons of Shobal: Alvan,8 Manahath, Ebal, Shepho,9 and Onam. The sons of Zibeon: Aiah and Anah. 41 The son10 of Anah: Dishon. The sons of Dishon: Hemdan,11 Eshban, Ithran, and Cheran. 42 The sons of Ezer: Bilhan, Zaavan, and Akan.12 The sons of Dishan: Uz and Aran. 43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah. 44 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 45 Jobab died, and Husham of the land of the Temanites reigned in his place. 46 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 47 Hadad died, and Samlah of Masrekah reigned in his place. 48 Samlah died, and Shaul of Rehoboth on the Euphrates13 reigned in his place. 49 Shaul died, and Baal-hanan, the son of Achbor, reigned in his place. 50 Baal-hanan died, and Hadad reigned in his place, the name of his city being Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 51 And Hadad died. The chiefs of Edom were: chiefs Timna, Alvah, Jetheth, 52 Oholibamah, Elah, Pinon, 53 Kenaz, Teman, Mibzar, 54 Magdiel, and Iram; these are the chiefs of Edom. A Genealogy of David 2 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. 3 The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah's firstborn, was evil in the sight of the LORD, and he put him to death. 4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all. 5 The sons of Perez: Hezron and Hamul. 6 The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all. 7 The son14 of Carmi: Achan, the troubler of Israel, who broke faith in the matter of the devoted thing; 8 and Ethan's son was Azariah. 9 The sons of Hezron that were born to him: Jerahmeel, Ram, and Chelubai. 10 Ram fathered Amminadab, and Amminadab fathered Nahshon, prince of the sons of Judah. 11 Nahshon fathered Salmon,15 Salmon fathered Boaz, 12 Boaz fathered Obed, Obed fathered Jesse. 13 Jesse fathered Eliab his firstborn, Abinadab the second, Shimea the third, 14 Nethanel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh. 16 And their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. 17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite. 18 Caleb the son of Hezron fathered children by his wife Azubah, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. 20 Hur fathered Uri, and Uri fathered Bezalel. 21 Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. 22 And Segub fathered Jair, who had twenty-three cities in the land of Gilead. 23 But Geshur and Aram took from them Havvoth-jair, Kenath, and its villages, sixty towns. All these were descendants of Machir, the father of Gilead. 24 After the death of Hezron, Caleb went in to Ephrathah,16 the wife of Hezron his father, and she bore him Ashhur, the father of Tekoa. 25 The sons of Jerahmeel, the firstborn of Hezron: Ram, his firstborn, Bunah, Oren, Ozem, and Ahijah. 26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker. 28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur. 29 The name of Abishur's wife was Abihail, and she bore him Ahban and Molid. 30 The sons of Nadab: Seled and Appaim; and Seled died childless. 31 The son17 of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. 32 The sons of Jada, Shammai's brother: Jether and Jonathan; and Jether died childless. 33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel. 34 Now Sheshan had no sons, only daughters, but Sheshan had an Egyptian slave whose name was Jarha. 35 So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai. 36 Attai fathered Nathan, and Nathan fathered Zabad. 37 Zabad fathered Ephlal, and Ephlal fathered Obed. 38 Obed fathered Jehu, and Jehu fathered Azariah. 39 Azariah fathered Helez, and Helez fathered Eleasah. 40 Eleasah fathered Sismai, and Sismai fathered Shallum. 41 Shallum fathered Jekamiah, and Jekamiah fathered Elishama. 42 The sons of Caleb the brother of Jerahmeel: Mareshah18 his firstborn, who fathered Ziph. The son19 of Mareshah: Hebron.20 43 The sons of Hebron: Korah, Tappuah, Rekem and Shema. 44 Shema fathered Raham, the father of Jorkeam; and Rekem fathered Shammai. 45 The son of Shammai: Maon; and Maon fathered Beth-zur. 46 Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez. 47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb's concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea; and the daughter of Caleb was Achsah. 50 These were the descendants of Caleb. The sons21 of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab. Footnotes [1] 1:6 Septuagint; Hebrew Diphath [2] 1:10 Or He began to be a mighty man on the earth [3] 1:17 Septuagint; Hebrew lacks And the sons of Aram [4] 1:19 Peleg means division [5] 1:22 Septuagint, Syriac (compare Genesis 10:28); Hebrew Ebal [6] 1:36 Septuagint (compare Genesis 36:12); Hebrew lacks and of [7] 1:39 Septuagint (compare Genesis 36:22); Hebrew Homam [8] 1:40 Septuagint (compare Genesis 36:23); Hebrew Alian [9] 1:40 Septuagint (compare Genesis 36:23); Hebrew Shephi [10] 1:41 Hebrew sons [11] 1:41 Septuagint (compare Genesis 36:26); Hebrew Hamran [12] 1:42 Septuagint (compare Genesis 36:27); Hebrew Jaakan [13] 1:48 Hebrew the River [14] 2:7 Hebrew sons [15] 2:11 Septuagint (compare Ruth 4:21); Hebrew Salma [16] 2:24 Septuagint, Vulgate; Hebrew in Caleb Ephrathah [17] 2:31 Hebrew sons; three times in this verse [18] 2:42 Septuagint; Hebrew Mesha [19] 2:42 Hebrew sons [20] 2:42 Hebrew the father of Hebron [21] 2:50 Septuagint, Vulgate; Hebrew son (ESV) Evening: John 7:32–53 John 7:32–53 (Listen) Officers Sent to Arrest Jesus 32 The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. 34 You will seek me and you will not find me. Where I am you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,' and, ‘Where I am you cannot come'?” Rivers of Living Water 37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as1 the Scripture has said, ‘Out of his heart will flow rivers of living water.'” 39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified. Division Among the People 40 When they heard these words, some of the people said, “This really is the Prophet.” 41 Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? 42 Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” 43 So there was a division among the people over him. 44 Some of them wanted to arrest him, but no one laid hands on him. 45 The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” 46 The officers answered, “No one ever spoke like this man!” 47 The Pharisees answered them, “Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him? 49 But this crowd that does not know the law is accursed.” 50 Nicodemus, who had gone to him before, and who was one of them, said to them, 51 “Does our law judge a man without first giving him a hearing and learning what he does?” 52 They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.” [The earliest manuscripts do not include 7:53–8:11.]2 The Woman Caught in Adultery 53 [[They went each to his own house, Footnotes [1] 7:38 Or let him come to me, and let him who believes in me drink. As [2] 7:53 Some manuscripts do not include 7:53–8:11; others add the passage here or after 7:36 or after 21:25 or after Luke 21:38, with variations in the text (ESV)
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