TMS
2015
1
January 5
Bible Reading: Joshua 16-20
No.1: Joshua 17:11-18
No.2: Who Is God? (nwt p. 6 _1-3)
No.3: King Ahab—Theme: There Can Be No Peace for the Wicked (it-1 pp. 59-60)
No.2: Who Is God? (nwt p. 6 _1-3)
*** nwt p. 6 Question 1: Who is God? ***
QUESTION 1
Who is God?
“May people know that you, whose name is Jehovah, you alone are the Most
High over all the earth.”
Psalm 83:18 [Page 819]
“Know that Jehovah is God. He is the one who made us, and we belong to
him.”
Psalm 100:3 [Page 831]
“I am Jehovah. That is my name; I give my glory to no one else, nor my
praise to graven images.”
Isaiah 42:8 [Page 993]
No.3: King Ahab—Theme: There Can Be No Peace for the Wicked (it-1 pp.
59-60)
AHAZ
(A′haz) [shortened form of Jehoahaz, meaning “May Jehovah Take Hold;
Jehovah Has Taken Hold”].
1. The son of King Jotham of Judah. Ahaz began to reign at the age of 20
and continued for 16 years.—2Ki 16:2; 2Ch 28:1.
Since Ahaz’ son Hezekiah was 25 when he began to reign, this would mean
that Ahaz was less than 12 years old when fathering him. (2Ki 18:1, 2)
Whereas puberty in males is usually reached between the ages of 12 and 15 in
temperate climates, it may come earlier in warmer climates. Marriage customs
also vary. Zeitschrift für Semitistik und verwandte Gebiete (edited by
E. Littmann, Leipzig, 1927, Vol. 5, p. 132) reported that child marriage is
frequent in the Promised Land even in modern times, one case being cited of
2
two brothers aged 8 and 12 who were married, the wife of the older attending
school with her husband. However, one Hebrew manuscript, the Syriac
Peshitta, and some manuscripts of the Greek Septuagint at 2 Chronicles 28:1
give “twenty-five years” as the age of Ahaz when beginning to reign.
Whatever his exact age, Ahaz died relatively young and left a record of
consistent delinquency. Despite the fact that Isaiah, Hosea, and Micah all
actively prophesied during Ahaz’ time, rank idolatry marked his reign. He not
only allowed it among his subjects but also personally and regularly engaged in
pagan sacrificing, to the extent of offering up his own son(s) in fire in the Valley
of Hinnom. (2Ki 16:3, 4; 2Ch 28:3, 4) Because of this abandonment to false
worship, Ahaz’ rule was beset by a flood of troubles. Syria and the northern
kingdom of Israel combined to attack Judah from the N, the Edomites seized
the opportunity to hit from the SE, and the Philistines invaded from the W. The
valuable port of Elath on the Gulf of ‛Aqaba was lost. Zichri, a mighty
Ephraimite, killed a son of the king and two of Ahaz’ principal men during the
northern kingdom’s raid that resulted in the slaughter of 120,000 in Judah and
the taking captive of some 200,000 Judeans. Only the intervention of the
prophet Oded, with the support of certain leading men of Ephraim, caused
these captives to be released to return to Judah.—2Ch 28:5-15, 17-19; 2Ki
16:5, 6; Isa 7:1.
Ahaz’ ‘quivering heart’ should have been strengthened by the prophet
Isaiah’s message from God assuring him that Jehovah would not allow the
Syro-Israelite combine to destroy Judah and place a man not of the Davidic line
upon the throne. But, when invited to request a sign from God, idolatrous Ahaz
replied: “I shall not ask, neither shall I put Jehovah to the test.” (Isa 7:2-12)
Nevertheless, it was foretold that, as a sign, a maiden would give birth to a
son, Immanuel (With Us Is God), and that before the boy grew up the SyroIsraelite combine would have ceased to pose a threat to Judah.—Isa 7:13-17;
8:5-8.
With regard to the “sixty-five years” at Isaiah 7:8, which Isaiah prophesied
would be the period within which Ephraim would be “shattered to pieces,” the
Commentary on the Whole Bible (by Jamieson, Fausset, and Brown) states:
“One deportation of Israel happened within one or two years from this time [the
time of Isaiah’s prophecy], under Tiglath-pileser (2 Kings 15. 29). Another in
the reign of Hoshea, under Shalmaneser (2 Kings 17. 1-6), was about twenty
years after. But the final one which utterly ‘broke’ up Israel so as to be ‘not a
people,’ accompanied by a colonization of Samaria with foreigners, was under
Esar-haddon, who carried away Manasseh, king of Judah, also, in the twentysecond year of his reign, sixty-five years from the utterance of this prophecy
(cf. Ezra 4.2, 3, 10, with 2 Kings 17.24; 2 Chronicles 33.11).”
Vassalage to Assyria, and Death. Rather than put faith in Jehovah,
however, Ahaz, out of fear of the Syro-Israelite conspiracy, chose the
shortsighted policy of bribing Tiglath-pileser III of Assyria to come to his aid.
(Isa 7:2-6; 8:12) Whatever relief the ambitious Assyrian king now brought to
Ahaz by smashing Syria and Israel was only temporary. In the end it “caused
3
him distress, and did not strengthen him” (2Ch 28:20), since Ahaz had now
brought the heavy yoke of Assyria on Judah.
As a vassal king, Ahaz was apparently summoned to Damascus to render
homage to Tiglath-pileser III and, while in that city, admired the pagan altar
there, copied its design, and had priest Urijah build a duplicate to be placed
before the temple in Jerusalem. Ahaz then presumed to offer sacrifices on this
“great altar.” The original copper altar was set to one side until the king should
decide what use to make of it. (2Ki 16:10-16) Meanwhile he mutilated much of
the copper temple equipment and rearranged other features in the temple area
all “because of the king of Assyria,” perhaps to pay the heavy tribute imposed
on Judah or possibly to conceal some of the temple wealth from the greedy
Assyrian’s eyes. The temple doors were closed and Ahaz “made altars for
himself at every corner in Jerusalem.”—2Ki 16:17, 18; 2Ch 28:23-25.
After 16 years of misrule and rank apostasy Ahaz died, and though buried as
his forefathers were “in the City of David” (2Ki 16:20), his body was not placed
in the royal burial places of the kings. (2Ch 28:27) His name is listed in the
royal genealogies.—1Ch 3:13; Mt 1:9.
The name of Ahaz appears in an inscription of Tiglath-pileser III as Yauhazi.
January 12
Bible reading: Joshua 21-24
No.1: Joshua 24:14-21
No.2: King Ahaz—Theme: Idolatry Brings God’s Disfavor (it-1 pp. 61-62)
No.3: Jehovah Is the All-Powerful Creator (nwt p. 6 _4–p. 7 _1)
No.2: King Ahaz—Theme: Idolatry Brings God’s Disfavor (it-1 pp. 61-62)
AHAZ
(A′haz) [shortened form of Jehoahaz, meaning “May Jehovah Take Hold;
Jehovah Has Taken Hold”].
1. The son of King Jotham of Judah. Ahaz began to reign at the age of 20
and continued for 16 years.—2Ki 16:2; 2Ch 28:1.
Since Ahaz’ son Hezekiah was 25 when he began to reign, this would mean
that Ahaz was less than 12 years old when fathering him. (2Ki 18:1, 2)
Whereas puberty in males is usually reached between the ages of 12 and 15 in
temperate climates, it may come earlier in warmer climates. Marriage customs
also vary. Zeitschrift für Semitistik und verwandte Gebiete (edited by
E. Littmann, Leipzig, 1927, Vol. 5, p. 132) reported that child marriage is
frequent in the Promised Land even in modern times, one case being cited of
two brothers aged 8 and 12 who were married, the wife of the older attending
school with her husband. However, one Hebrew manuscript, the Syriac
4
Peshitta, and some manuscripts of the Greek Septuagint at 2 Chronicles 28:1
give “twenty-five years” as the age of Ahaz when beginning to reign.
Whatever his exact age, Ahaz died relatively young and left a record of
consistent delinquency. Despite the fact that Isaiah, Hosea, and Micah all
actively prophesied during Ahaz’ time, rank idolatry marked his reign. He not
only allowed it among his subjects but also personally and regularly engaged in
pagan sacrificing, to the extent of offering up his own son(s) in fire in the Valley
of Hinnom. (2Ki 16:3, 4; 2Ch 28:3, 4) Because of this abandonment to false
worship, Ahaz’ rule was beset by a flood of troubles. Syria and the northern
kingdom of Israel combined to attack Judah from the N, the Edomites seized
the opportunity to hit from the SE, and the Philistines invaded from the W. The
valuable port of Elath on the Gulf of ‛Aqaba was lost. Zichri, a mighty
Ephraimite, killed a son of the king and two of Ahaz’ principal men during the
northern kingdom’s raid that resulted in the slaughter of 120,000 in Judah and
the taking captive of some 200,000 Judeans. Only the intervention of the
prophet Oded, with the support of certain leading men of Ephraim, caused
these captives to be released to return to Judah.—2Ch 28:5-15, 17-19; 2Ki
16:5, 6; Isa 7:1.
Ahaz’ ‘quivering heart’ should have been strengthened by the prophet
Isaiah’s message from God assuring him that Jehovah would not allow the
Syro-Israelite combine to destroy Judah and place a man not of the Davidic line
upon the throne. But, when invited to request a sign from God, idolatrous Ahaz
replied: “I shall not ask, neither shall I put Jehovah to the test.” (Isa 7:2-12)
Nevertheless, it was foretold that, as a sign, a maiden would give birth to a
son, Immanuel (With Us Is God), and that before the boy grew up the SyroIsraelite combine would have ceased to pose a threat to Judah.—Isa 7:13-17;
8:5-8.
With regard to the “sixty-five years” at Isaiah 7:8, which Isaiah prophesied
would be the period within which Ephraim would be “shattered to pieces,” the
Commentary on the Whole Bible (by Jamieson, Fausset, and Brown) states:
“One deportation of Israel happened within one or two years from this time [the
time of Isaiah’s prophecy], under Tiglath-pileser (2 Kings 15. 29). Another in
the reign of Hoshea, under Shalmaneser (2 Kings 17. 1-6), was about twenty
years after. But the final one which utterly ‘broke’ up Israel so as to be ‘not a
people,’ accompanied by a colonization of Samaria with foreigners, was under
Esar-haddon, who carried away Manasseh, king of Judah, also, in the twentysecond year of his reign, sixty-five years from the utterance of this prophecy
(cf. Ezra 4.2, 3, 10, with 2 Kings 17.24; 2 Chronicles 33.11).”
Vassalage to Assyria, and Death. Rather than put faith in Jehovah,
however, Ahaz, out of fear of the Syro-Israelite conspiracy, chose the
shortsighted policy of bribing Tiglath-pileser III of Assyria to come to his aid.
(Isa 7:2-6; 8:12) Whatever relief the ambitious Assyrian king now brought to
Ahaz by smashing Syria and Israel was only temporary. In the end it “caused
him distress, and did not strengthen him” (2Ch 28:20), since Ahaz had now
brought the heavy yoke of Assyria on Judah.
5
As a vassal king, Ahaz was apparently summoned to Damascus to render
homage to Tiglath-pileser III and, while in that city, admired the pagan altar
there, copied its design, and had priest Urijah build a duplicate to be placed
before the temple in Jerusalem. Ahaz then presumed to offer sacrifices on this
“great altar.” The original copper altar was set to one side until the king should
decide what use to make of it. (2Ki 16:10-16) Meanwhile he mutilated much of
the copper temple equipment and rearranged other features in the temple area
all “because of the king of Assyria,” perhaps to pay the heavy tribute imposed
on Judah or possibly to conceal some of the temple wealth from the greedy
Assyrian’s eyes. The temple doors were closed and Ahaz “made altars for
himself at every corner in Jerusalem.”—2Ki 16:17, 18; 2Ch 28:23-25.
After 16 years of misrule and rank apostasy Ahaz died, and though buried as
his forefathers were “in the City of David” (2Ki 16:20), his body was not placed
in the royal burial places of the kings. (2Ch 28:27) His name is listed in the
royal genealogies.—1Ch 3:13; Mt 1:9.
The name of Ahaz appears in an inscription of Tiglath-pileser III as Yauhazi.
No.3: Jehovah Is the All-Powerful Creator (nwt p. 6 _4–p. 7 _1)
*** nwt pp. 6-7 Question 1: Who is God? ***
“Everyone who calls on the name of Jehovah will be saved.”
Romans 10:13 [Page 1518]
“Of course, every house is constructed by someone, but the one who
constructed all things is God.”
Hebrews 3:4 [Page 1602]
“Lift up your eyes to heaven and see. Who has created these things? It is
the One who brings out their army by number; he calls them all by name.
Because of his vast dynamic energy and his awe-inspiring power, not one
of them is missing.”
Isaiah 40:26 [Page 990]
January 19
Bible reading: Judges 1-4
No.1: Judges 3:1-11
No.2: How Can You Learn About God? (nwt p. 8 _1-4)
No.3: Ahithophel—Theme: Jehovah Thwarts the Schemes of Traitors (it-1 pp. 65-66)
No.2: How Can You Learn About God? (nwt p. 8 _1-4)
*** nwt pp. 8-9 Question 2: How can you learn about God? ***
6
QUESTION 2
How can you learn about God?
“This book of the Law should not depart from your mouth, and you must
read it in an undertone day and night, in order to observe carefully all
that is written in it; for then your way will be successful and then you will
act wisely.”
Joshua 1:8 [Page 325]
“They continued reading aloud from the book, from the Law of the true
God, clearly explaining it and putting meaning into it; so they helped the
people to understand what was being read.”
Nehemiah 8:8 [Page 677]
“Happy is the man who does not walk according to the advice of the
wicked . . . , but his delight is in the law of Jehovah, and he reads His law
in an undertone day and night . . . . Everything he does will succeed.”
Psalm 1:1-3 [Page 753]
No.3: Ahithophel—Theme: Jehovah Thwarts the Schemes of Traitors (it-1 pp.
65-66)
*** it-1 pp. 65-66 Ahithophel ***
AHITHOPHEL
(A·hith′o·phel).
A native of Giloh in the hills of Judah (2Sa 15:12), father of one of David’s
mighty men named Eliam, and possibly the grandfather of Bath-sheba. (2Sa
11:3; 23:34) As David’s personal adviser, Ahithophel’s sagacious counsel was
esteemed as if it were the direct word of Jehovah. (2Sa 16:23) Later this onceclose companion treacherously turned traitor and joined David’s son Absalom in
a coup against the king. As a ringleader in the rebellion, he advised Absalom to
violate David’s concubines, and he asked permission to raise an army of 12,000
and immediately hunt down and kill David while David was in a disorganized
and weakened state. (2Sa 15:31; 16:15, 21; 17:1-4) When Jehovah thwarted
this bold scheme, and the counsel of Hushai was followed, Ahithophel evidently
realized that Absalom’s revolt would fail. (2Sa 15:32-34; 17:5-14) He
committed suicide and was buried with his forefathers. (2Sa 17:23) Apart from
wartime, this is the only case of suicide mentioned in the Hebrew Scriptures.
His traitorous act is apparently recalled in Psalm 55:12-14.
January 26
Bible reading: Judges 5-7
7
No.1: Judges 7:12-25
No.2: Amnon—Theme: Selfish Erotic Love Is Ruinous (it-1 p. 96)
No.3: Ways in Which We Can Learn About Jehovah (nwt p. 9 _1-4)
No.2: Amnon—Theme: Selfish Erotic Love Is Ruinous (it-1 p. 96)
*** it-1 p. 92 Ammon ***
AMMON
(Am′mon) [The People].
Lot’s son by his younger daughter; the progenitor of the Ammonites. (Ge
19:38) As in the case of the older daughter, so also Lot’s younger daughter had
relations with her father while they were residing in a cave in a mountainous
region—after Lot’s daughters had given him much wine to drink. (Ge 19:30-36)
The name given to Ammon by his mother was Ben-ammi, meaning, “Son of My
People [that is, relatives]” and not of foreigners like the Sodomites. The name
thus evidently was associated with the concern voiced by the older daughter
that the two daughters could not find anyone of their own people or family line
to marry in the land they were inhabiting.
“Ammon” is also used at Psalm 83:7 to refer to the nation of his
descendants. The expression “sons of Ammon” would recall to the Israelites the
relationship existing between them and the Ammonites, a relationship that
even Jehovah took into account, as evidenced by his directing the Israelites not
to molest Ammon or to engage in strife with them, since they were sons of Lot,
Abraham’s nephew.—De 2:19; see AMMONITES.
No.3: Ways in Which We Can Learn About Jehovah (nwt p. 9 _1-4)
*** nwt p. 9 Question 2: How can you learn about God? ***
“His invisible qualities are clearly seen from the world’s creation onward,
because they are perceived by the things made, even his eternal power
and Godship, so that they are inexcusable.”
Romans 1:20 [Page 1507]
“Ponder over these things; be absorbed in them, so that your
advancement may be plainly seen by all people.”
1 Timothy 4:15 [Page 1590]
“Let us consider one another so as to incite to love and fine works, not
forsaking our meeting together.”
Hebrews 10:24, 25 [Page 1610]
“If any one of you is lacking in wisdom, let him keep asking God, for he
gives generously to all and without reproaching, and it will be given him.”
8
James 1:5 [Page 1616]
February 2
Bible reading: Judges 8-10
No.1: Judges 8:13-27
No.2: Who Wrote the Bible? (nwt p.10 _1-5)
No.3: Andrew—Theme: Not Prominent, But Approachable and Faithful (it-1 p.105)
No.2: Who Wrote the Bible? (nwt p.10 _1-5)
*** nwt p. 10 Question 3: Who wrote the Bible? ***
QUESTION 3
Who wrote the Bible?
“Moses wrote down all the words of Jehovah.”
Exodus 24:4 [Page 145]
“Daniel saw a dream and visions of his head as he lay on his bed. Then he
wrote down the dream; he recorded a complete account of the matters.”
Daniel 7:1 [Page 1217]
“When you received God’s word, which you heard from us, you accepted
it not as the word of men but, just as it truthfully is, as the word of God.”
1 Thessalonians 2:13 [Page 1581]
“All Scripture is inspired of God and beneficial for teaching.”
2 Timothy 3:16 [Page 1595]
“Prophecy was at no time brought by man’s will, but men spoke from God
as they were moved by holy spirit.”
2 Peter 1:21 [Page 1627]
No.3: Andrew—Theme: Not Prominent, But Approachable and Faithful (it-1
p.105)
*** it-1 p. 105 Andrew ***
ANDREW
(An′drew) [from a Gr. root meaning “man; male person”; probably, Manly].
A brother of Simon Peter and son of Jonah (John). (Mt 4:18; 16:17) While
Andrew’s native city was Bethsaida, he and Simon were living together in
Capernaum at the time Jesus called them to become “fishers of men.” (Mr
1:16, 17, 21, 29; Joh 1:44) Both cities were on the N shore of the Sea of
9
Galilee, where the two brothers engaged in the fishing business in partnership
with James and John.—Mt 4:18; Mr 1:16; Lu 5:10.
Andrew was first a disciple of John the Baptizer. (Joh 1:35, 40) In the fall of
29 C.E. he was at Bethany on the E side of the Jordan River and heard John the
Baptizer introduce Jesus as “the Lamb of God.” (Joh 1:29) He, along with
another disciple (likely John), followed Jesus to his residence and was soon
convinced he had found the Messiah. He then found and informed his brother
Simon and led him to Jesus. (Joh 1:36-41) The two brothers returned to their
fishing business, but between six months and a year later, after the arrest of
John the Baptizer, they, along with James and John, were invited by Jesus to
become “fishers of men.” They immediately abandoned their nets and began
accompanying Jesus. (Mt 4:18-20; Mr 1:14, 16-20) In time these four became
apostles, and it is notable that Andrew is always listed as among the first four
in all the apostolic lists.—Mt 10:2; Mr 3:18; Lu 6:14.
Andrew thereafter receives but brief mention. He and Philip discuss with
Jesus the problem of feeding a crowd of about 5,000 men, and Andrew offers a
suggestion that he himself considers of little practical value about some
available food. (Joh 6:8, 9) At the time of the last Passover festival that they
celebrated, Philip comes to Andrew for advice about a request of some Greeks
to see Jesus, and the two then approach Jesus on the matter. (Joh 12:20-22)
He is among the four on the Mount of Olives who ask Jesus for the sign that
would mark the conclusion of the existing system of things. (Mr 13:3) The final
mention of Andrew by name is shortly after Jesus’ ascension.—Ac 1:13.
February 9
Bible reading: Judges 11-14
No.1: Judges 13:15-25
No.2: Annas—Theme: Hateful Opposition to the Truth Is Futile (it-1 pp.112-113)
No.3: Is the Bible Scientifically Accurate? (nwt p.11 _1-3)
No.2: Annas—Theme: Hateful Opposition to the Truth Is Futile (it-1 pp.112113)
*** it-1 pp. 112-113 Annas ***
ANNAS
(An′nas) [from Heb., meaning “Showing Favor; Gracious”].
Appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of
Syria, and serving until about 15 C.E. (Lu 2:2) Annas was therefore high priest
when Jesus, at the age of 12, amazed the rabbinic teachers at the temple. (Lu
2:42-49) For reportedly overstepping his Roman-assigned jurisdiction, Annas
was removed as high priest by Procurator Valerius Gratus. Though he no longer
had the official title, it was quite evident that he continued to exercise great
10
power and influence as high priest emeritus and predominant voice of the
Jewish hierarchy. Five of his sons, as well as his son-in-law Caiaphas, each held
the office of high priest. Because of his prominent position, Annas is rightly
designated in the Scriptures as one of the chief priests. (Mt 26:3; Lu 3:2) When
Jesus was arrested, he was first taken to Annas for questioning and then was
sent to Caiaphas for trial. (Joh 18:13) The name of Annas heads the list of the
foremost opponents of the apostles of Jesus Christ.—Ac 4:6.
The wealthy and powerful house of Annas was of the tribe of Levi, and the
sale of sacrifices within the temple grounds was one of their chief sources of
income—reason enough why they sought to kill Jesus, who twice cleansed the
temple, which they had made “a cave of robbers.” (Joh 2:13-16; Mt 21:12, 13;
Mr 11:15-17; Lu 19:45, 46) An additional reason for Annas’ hatred of Jesus and
his apostles was likely Jesus’ teaching of the resurrection, the raising of Lazarus
in living proof, and the preaching and teaching of the same doctrine by the
apostles, for if Annas was indeed a Sadducee, he did not believe in the
resurrection.—Ac 23:8; compare 5:17.
No.3: Is the Bible Scientifically Accurate? (nwt p.11 _1-3)
*** nwt p. 11 Question 4: Is the Bible scientifically accurate? ***
QUESTION 4
Is the Bible scientifically accurate?
“He stretches out the northern sky over empty space, suspending the
earth upon nothing.”
Job 26:7 [Page 727]
“All the streams flow into the sea, yet the sea is not full. To the place
from which the streams flow, there they return so as to flow again.”
Ecclesiastes 1:7 [Page 916]
“There is One who dwells above the circle of the earth.”
Isaiah 40:22 [Page 989]
February 16
Bible reading: Judges 15-18
No.1: Judges 16:13-24
No.2: What Is the Bible’s Message? (nwt p.12 _1-4)
No.3: Apollos—Theme: A Man of Humility, Eloquence, and Zeal (it-1 pp.125-126)
No.2: What Is the Bible’s Message? (nwt p.12 _1-4)
11
*** nwt p. 12 Question 5: What is the Bible’s message? ***
QUESTION 5
What is the Bible’s message?
“I will put enmity between you and the woman and between your
offspring and her offspring. He will crush your head, and you will strike
him in the heel.”
Genesis 3:15 [Page 46]
“By means of your offspring all nations of the earth will obtain a blessing
for themselves because you have listened to my voice.”
Genesis 22:18 [Page 68]
“Let your Kingdom come. Let your will take place, as in heaven, also on
earth.”
Matthew 6:10 [Page 1312]
“For his part, the God who gives peace will crush Satan under your feet
shortly.”
Romans 16:20 [Page 1524]
No.3: Apollos—Theme: A Man of Humility, Eloquence, and Zeal (it-1 pp.125126)
*** it-1 pp. 125-126 Apollos ***
APOLLOS
(A·pol′los) [Destroyer; abbreviation of Apollonius].
A Jew of Alexandria, Egypt, possessed of notable eloquence in speaking and
a sound knowledge of the Hebrew Scriptures. He seems to have been witnessed
to by disciples of John the Baptizer or else by Christian witnesses prior to
Pentecost, since he was “acquainted with only the baptism of John.” (Ac
18:24, 25) Yet he was fired with conviction, and on arriving in Ephesus about
52 C.E., he began witnessing in the local synagogue. This brought him in
contact with Aquila and Priscilla, who filled in some of the gaps in his
understanding of Christian teaching. From Ephesus he went over to Achaia,
supplied with a letter of introduction, and there he seems to have centered his
activity in Corinth, where Paul had preceded him. His intensity and his powerful
Scriptural confutations of the arguments of the unbelieving Jews proved of
great aid to the brothers there. He thus ‘watered what Paul had planted.’—Ac
18:26-28; 19:1; 1Co 3:6.
Unfortunately, by the time Paul wrote his first letter to the Corinthians (c.
55 C.E.), factions had developed in the Corinth congregation, with some
12
viewing the eloquent Apollos as their leader, while others favored Paul or Peter
or held only to Christ. (1Co 1:10-12) Paul’s letter corrected their wrong
thinking, showing the vital need for unity and the relative unimportance of
individuals as only ministers serving under God and Christ. (1Co 3:4-9, 21-23;
4:6, 7) It appears that Apollos must then have been in or near Ephesus, where
Paul evidently wrote First Corinthians, for Paul tells of his urging Apollos to visit
the Corinth congregation. (1Co 16:12) Apollos’ reluctance to go may have been
due to the improper attitudes existing in Corinth or simply due to his having a
field of activity that he felt required his continued attention a while longer. At
any rate, Paul’s brief statement shows that these two active missionaries had
not allowed matters to produce a breach in their own unity. The final mention
of Apollos is at Titus 3:13, where Paul asks Titus, then in Crete, to supply
Apollos’ needs for a certain trip.
February 23
Bible reading: Judges 19-21
Theocratic Ministry School Review
March 2
Bible reading: Ruth 1-4
No.1: Ruth 3:14–4:6
No.2: Aquila—Theme: Preach With Zeal and Be Hospitable (it-1 p.138)
No.3: The Humility and Power of Christ the King (nwt p.12 _5–p.13 _4)
No.2: Aquila—Theme: Preach With Zeal and Be Hospitable (it-1 p.138)
*** it-1 p. 138 Aquila ***
AQUILA
(Aq′ui·la) [from Lat., meaning “Eagle”].
A natural Jew and native of Pontus in northern Asia Minor. Priscilla, his wife
and loyal companion, is always mentioned in association with him. Banished
from Rome by Emperor Claudius’ decree against Jews sometime in the year 49
or early 50 C.E., they took up residence in Corinth. (Ac 18:1, 2) When Paul
arrived there in the autumn of 50 C.E., Aquila and Priscilla kindly received him
into their home. A very close friendship developed among them as they worked
together at their common trade of tentmaking and as Aquila and Priscilla
doubtless aided Paul in building up the new congregation there.—Ac 18:3.
When Paul sailed for Syria at the end of his second missionary tour in the
spring of about 52 C.E., Aquila and Priscilla went as far as Ephesus with him.
13
(Ac 18:18, 19) They remained there at least until Paul wrote to the Corinthians
from there about 55 C.E. Their home was used as the local meeting place for
the congregation, and there they had the privilege of assisting the eloquent
Apollos to a more accurate understanding of the way of God. (1Co 16:19; Ac
18:26) By the time Paul wrote to the Romans, about 56 C.E., Claudius’ rule had
ended and Aquila and Priscilla had returned to Rome, for Paul conveyed his
greetings to them, his “fellow workers.” (Ro 16:3) Here, also, the congregation
met in their house. (Ro 16:5) Sometime during their relationship with Paul,
Aquila and Priscilla had “risked their own necks” in behalf of Paul, thus meriting
the thanks of all the congregations. (Ro 16:4) Later they moved back to
Ephesus, for Paul, while in Rome just before suffering martyrdom (c. 65 C.E.),
asked Timothy to convey his greetings to them there.—1Ti 1:3; 2Ti 4:19.
No.3: The Humility and Power of Christ the King (nwt p.12 _5–p.13 _4)
*** nwt pp. 12-13 Question 5: What is the Bible’s message? ***
“When all things will have been subjected to him, then the Son himself
will also subject himself to the One who subjected all things to him, that
God may be all things to everyone.”
1 Corinthians 15:28 [Page 1541]
“Now the promises were spoken to Abraham and to his offspring . . . ,
who is Christ. Moreover, if you belong to Christ, you are really Abraham’s
offspring.”
Galatians 3:16, 29 [Pages 1559, 1560]
“The kingdom of the world has become the Kingdom of our Lord and of
his Christ, and he will rule as king forever and ever.”
Revelation 11:15 [Page 1650]
“So down the great dragon was hurled, the original serpent, the one
called Devil and Satan, who is misleading the entire inhabited earth; he
was hurled down to the earth, and his angels were hurled down with
him.”
Revelation 12:9 [Page 1650]
“He seized the dragon, the original serpent, who is the Devil and Satan,
and bound him for 1,000 years.”
Revelation 20:2 [Page 1658]
March 9
Bible reading: 1Samuel 1-4
No.1: 1 Samuel 2:30-36
No.2: What Did the Bible Foretell About the Messiah? (nwt p.14)
14
No.3: Asa (No.1)—Theme: Be Zealous for Pure Worship (it-1 pp.183-185)
No.2: What Did the Bible Foretell About the Messiah? (nwt p.14)
*** nwt pp. 14-15 Question 6: What did the Bible foretell about the
Messiah? ***
QUESTION 6
What did the Bible foretell about the Messiah?
PROPHECY
“You, O Bethlehem Ephrathah, . . . from you will come out for me the one
to be ruler in Israel.”
Micah 5:2 [Page 1267]
FULFILLMENT
“After Jesus had been born in Bethlehem of Judea in the days of Herod
the king, look! astrologers from the East came to Jerusalem.”
Matthew 2:1 [Page 1307]
PROPHECY
“They divide my garments among themselves, and they cast lots for my
clothing.”
Psalm 22:18 [Page 767]
FULFILLMENT
“Now when the soldiers had nailed Jesus to the stake, they took his outer
garments and divided them into four parts . . . But the inner garment was
without a seam, being woven from top to bottom. So they said to one
another: ‘Let us not tear it, but let us cast lots over it to decide whose it
will be.’”
John 19:23, 24 [Page 1455]
No.3: Asa (No.1)—Theme: Be Zealous for Pure Worship (it-1 pp.183-185)
*** it-1 pp. 183-185 Asa ***
ASA
(A′sa).
1. The third king of Judah following the division of the nation into two
kingdoms. Asa was the son of Abijam (Abijah) and the grandson of Rehoboam.
He reigned for 41 years (977-937 B.C.E.).—1Ki 15:8-10.
Asa’s Zeal for Pure Worship. Judah and Benjamin had become steeped in
apostasy during the 20 years following the split of the nation into two
15
kingdoms. “Like David his forefather,” Asa demonstrated a zeal for pure
worship and courageously set about cleaning the male temple prostitutes and
the idols out of the land. He removed his grandmother, Maacah, from her
position as a sort of ‘first lady’ of the land because of her making “a horrible
idol” to the sacred pole, or Asherah, and he burned the religious idol.—1Ki
15:11-13.
The record at 2 Chronicles 14:2-5 states that Asa “removed the foreign
altars and the high places and broke up the sacred pillars and cut down the
sacred poles.” However, 1 Kings 15:14 and 2 Chronicles 15:17 indicate that
“the high places he did not remove.” It may be, therefore, that the high places
referred to in the earlier Chronicles account were those of the adopted pagan
worship that infected Judah, while the Kings account refers to high places at
which the people engaged in worship of Jehovah. Even after the setting up of
the tabernacle and the later establishment of the temple, occasional sacrificing
was done to Jehovah on high places, which was acceptable to him under special
circumstances, as in the cases of Samuel, David, and Elijah. (1Sa 9:11-19; 1Ch
21:26-30; 1Ki 18:30-39) Nevertheless, the regular approved place for sacrifice
was that authorized by Jehovah. (Nu 33:52; De 12:2-14; Jos 22:29) Improper
modes of high-place worship may have continued in spite of the removal of the
pagan high places, perhaps because the king did not pursue their elimination
with the same vigor as he did the removal of the pagan sites. Or Asa may have
effected a complete removal of all high places; but if so, such cropped up again
in due time and had not been removed by the time of the conclusion of his
reign, allowing for their being smashed by his successor Jehoshaphat.
Asa’s zeal for right worship brought blessings of peace from Jehovah during
the first ten years of his reign. (2Ch 14:1, 6) Later Judah was subjected to
attack by a force of a million warriors under Zerah the Ethiopian. Though
greatly outnumbered, Asa went out to meet the invasion at Mareshah about 38
km (23 mi) WSW of Jerusalem in the Judean lowlands. His fervent prayer
before the battle was joined acknowledged God’s power to deliver and pleaded
for Jehovah’s help, saying: “Upon you we do lean, and in your name we have
come against this crowd. O Jehovah, you are our God. Do not let mortal man
retain strength against you.” Total victory resulted.—2Ch 14:8-15.
Asa is thereafter met by the prophet Azariah, who reminds him: “Jehovah is
with you as long as you prove to be with him,” and “if you leave him he will
leave you.” He calls to mind the destructive strife the nation experienced when
alienated from Jehovah and urges Asa to continue his activity courageously on
behalf of pure worship. (2Ch 15:1-7) Asa’s ready response and strengthening
of the nation in true service to Jehovah results in a great number of persons
from the northern kingdom abandoning that region to join in a grand assembly
at Jerusalem in Asa’s 15th year of rule (963 B.C.E.), at which assembly a
covenant is made declaring the people’s determination to seek Jehovah and
providing the death penalty for those not keeping this covenant.—2Ch 15:8-15.
Intrigue and Warfare Against Baasha. King Baasha of Israel set out to
block the path of any inclining toward a return to Judah by fortifying the
16
frontier city of Ramah, located on the main road to Jerusalem and only a short
distance N of that city. Asa, by some process of human reasoning or because of
heeding bad counsel, now failed to rely solely on Jehovah and resorted to
diplomacy and conspiratorial maneuvering to remove this threat. He took the
temple treasures and those from the royal house and sent them as a bribe to
King Ben-hadad I of Syria to induce him to divert Baasha’s attention through an
attack on Israel’s northern frontier. Ben-hadad I accepted, and his raid on
Israelite cities in the N disrupted Baasha’s building work and brought a
withdrawal of his forces from Ramah. Asa now conscripted all the available
manpower from the entire kingdom of Judah and carried off all Baasha’s
supplies of building materials, using them to build up the cities of Geba and
Mizpah.—1Ki 15:16-22; 2Ch 16:1-6.
For this, Asa was confronted by Hanani the seer, who pointed out Asa’s
inconsistency in not leaning upon the God who had delivered him from the vast
Ethiopian force, reminding Asa that “as regards Jehovah, his eyes are roving
about through all the earth to show his strength in behalf of those whose heart
is complete toward him.” For his foolishness, Asa would now face continued
warfare. Resenting correction, Asa unjustly jailed Hanani and showed himself
oppressive to others of the people.—2Ch 16:7-11.
The statement at 2 Chronicles 16:1 that Baasha came up against Judah “in
the thirty-sixth year of the reign of Asa” has caused some question, since
Baasha’s rule, beginning in the third year of Asa and lasting only 24 years, had
terminated about 10 years prior to Asa’s 36th year of rule. (1Ki 15:33) While
some suggest a scribal error and believe the reference is to the 16th or the
26th year of Asa’s reign, the assumption of such error is not required to
harmonize the accounts. Jewish commentators quote the Seder Olam, which
suggests that the 36th year was reckoned from the existence of the separate
kingdom of Judah (997 B.C.E.) and corresponded to the 16th year of Asa
(Rehoboam ruling 17 years, Abijah 3 years, and Asa now in his 16th year).
(Soncino Books of the Bible, London, 1952, ftn on 2Ch 16:1) This was also the
view of Archbishop Ussher. So, too, the apparent difference between the
statement at 2 Chronicles 15:19 to the effect that, as for “war, it did not occur
down to the thirty-fifth [actually, the fifteenth] year of Asa’s reign,” and the
statement at 1 Kings 15:16 to the effect that “warfare itself took place between
Asa and Baasha the king of Israel all their days,” may be explained in that once
conflicts began between the two kings they were thereafter continuous, even as
Hanani had foretold.—2Ch 16:9.
Illness and Death. Asa’s last three years brought suffering due to an illness
of the feet (perhaps gout), and he unwisely sought physical healing over
spiritual healing. At his death he was given an honorable burial in his personally
prepared tomb in the City of David.—1Ki 15:23, 24; 2Ch 16:12-14.
Despite the lack of wisdom and spiritual insight he manifested at times,
Asa’s good qualities and freedom from apostasy evidently outweighed his
errors, and he is viewed as one of the faithful kings of the line of Judah. (2Ch
15:17) The 41-year reign of Asa touched or covered the reigns of eight kings of
17
Israel: Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Tibni (who ruled a
segment of Israel in opposition to Omri), and Ahab. (1Ki 15:9, 25, 33; 16:8,
15, 16, 21, 23, 29) Upon Asa’s death his son Jehoshaphat became king.—1Ki
15:24.
2. A son of the Levite Elkanah and the father of Berechiah, who is listed as
dwelling in “the settlements of the Netophathites” following the return from the
Babylonian exile.—1Ch 9:16.
March 16
Bible reading: 1 Samuel 5-9
No.1: 1 Samuel 6:10-21
No.2: Athaliah (No.1)—Theme: Beware of the Jezebel Influence (it-1 p. 209)
No.3: Messianic Prophecies That Jesus Fulfilled (nwt p.15)
No.2: Athaliah (No.1)—Theme: Beware of the Jezebel Influence (it-1 p. 209)
*** it-1 p. 209 Athaliah ***
ATHALIAH
(Ath·a·li′ah).
1. Queen of Judah, daughter of King Ahab of Israel and his wife Jezebel;
granddaughter of Omri. (2Ki 8:18, 26) She was the sister of Israel’s King
Jehoram, and sister or half sister of the other 70 sons of Ahab, all of whom
Jehu ordered killed. (2Ki 3:1, 2; 10:1-9) Athaliah was given in a marriage of
political expediency to Jehoram, the eldest son of Jehoshaphat of Judah. (2Ki
8:25-27; 2Ch 18:1) She was the mother of Ahaziah, who in time became king
of Judah.
Like her mother Jezebel, Athaliah egged on her husband, Jehoram, to do
what was bad in Jehovah’s eyes during his eight-year reign. (1Ki 21:25; 2Ch
21:4-6) And like her mother, Athaliah wantonly shed the blood of the innocent.
When her wicked son Ahaziah died after a one-year reign, she killed off all the
others of the royal line, except the infant Jehoash, who had been hidden by the
high priest and his wife, who was Jehoash’s aunt. Thereupon Athaliah installed
herself as queen for six years, c. 905-899 B.C.E. (2Ch 22:11, 12) Her sons
robbed Jehovah’s temple of the holy things and offered them up to Baal.—2Ch
24:7.
When Jehoash reached seven years of age, God-fearing High Priest Jehoiada
brought the lad out of secrecy and crowned him rightful heir to the throne.
Hearing the tumult, Athaliah rushed to the temple and, upon seeing what was
happening, cried, “Conspiracy! Conspiracy!” High Priest Jehoiada ordered her
taken outside the temple grounds to be executed at the horse gate of the
palace; she was perhaps the last of Ahab’s abominable house. (2Ki 11:1-20;
2Ch 22:1–23:21) How true it proved to be: “Nothing of Jehovah’s word will fall
18
unfulfilled to the earth that Jehovah has spoken against the house of Ahab”!—
2Ki 10:10, 11; 1Ki 21:20-24.
No.3: Messianic Prophecies That Jesus Fulfilled (nwt p.15)
*** nwt p. 15 Question 6: What did the Bible foretell about the
Messiah? ***
PROPHECY
“He is guarding all his bones; not one of them has been broken.”
Psalm 34:20 [Page 777]
FULFILLMENT
“On coming to Jesus, they saw that he was already dead, so they did not
break his legs.”
John 19:33 [Page 1456]
PROPHECY
“He was pierced for our transgression.”
Isaiah 53:5 [Page 1011]
FULFILLMENT
“One of the soldiers jabbed his side with a spear, and immediately blood
and water came out.”
John 19:34 [Page 1456]
PROPHECY
“They paid my wages, 30 pieces of silver.”
Zechariah 11:12, 13 [Page 1296]
FULFILLMENT
“Then one of the Twelve, the one called Judas Iscariot, went to the chief
priests and said: ‘What will you give me to betray him to you?’ They
stipulated to him 30 silver pieces.”
Matthew 26:14, 15; 27:5 [Pages 1342, 1345]
March 23
Bible reading: 1 Samuel 10-13
No.1: 1 Samuel 11:1-10
No.2: What Does the Bible Foretell About Our Day? (nwt p.16 _1-4)
No.3: Azariah (No. 21)—Theme: Strong in Faith From Youth to Manhood (it-1 p. 225)
19
No.2: What Does the Bible Foretell About Our Day? (nwt p.16 _1-4)
*** nwt p. 16 Question 7: What does the Bible foretell about our day?
***
What does the Bible foretell about our day?
“Nation will rise against nation and kingdom against kingdom . . . All
these things are a beginning of pangs of distress.”
Matthew 24:7, 8 [Page 1338]
“Many false prophets will arise and mislead many; and because of the
increasing of lawlessness, the love of the greater number will grow cold.”
Matthew 24:11, 12 [Page 1339]
“When you hear of wars and reports of wars, do not be alarmed; these
things must take place, but the end is not yet.”
Mark 13:7 [Page 1369]
“There will be great earthquakes, and in one place after another food
shortages and pestilences; and there will be fearful sights and from
heaven great signs.”
Luke 21:11 [Page 1416]
No.3: Azariah (No. 21)—Theme: Strong in Faith From Youth to Manhood (it1 p. 225)
*** it-1 p. 225 Azariah ***
21. One of the Hebrew youths taken captive to Babylon in 617 B.C.E., whose
name was changed to Abednego, probably meaning “Servant of Nebo [a
Babylonian god].” (Da 1:3-7) After a special three-year training course, Azariah
and his companions (Daniel, Hananiah, Mishael) were found to be “ten times
better than all the magic-practicing priests and the conjurers” of Babylon. (Da
1:5, 14-20) First threatened with death (Da 2:13-18), then promoted to the
office of administrator (Da 2:49), Azariah’s supreme test of loyalty to Jehovah
came when he was thrown into a superheated furnace for refusing to worship
the image set up by Nebuchadnezzar. (Da 3:12-30) Indeed a man of faith, he
is alluded to by the apostle Paul as one who “stayed the force of fire.”—Heb
11:34.
March 30
Bible reading: 1 Samuel 14-15
No.1: 1 Samuel 14:36-45
No.2: Balaam—Theme: Greed Can Blind Us to a Wrong Course (it-1 pp. 244-245)
No.3: The Fulfillment of Bible Prophecy About the Last Days (nwt p.17 _1)
20
No.2: Balaam—Theme: Greed Can Blind Us to a Wrong Course (it-1 pp. 244245)
*** it-1 pp. 244-245 Balaam ***
BALAAM
(Ba′laam) [possibly, One Swallowing Down].
Son of Beor, of the 15th century B.C.E. He lived in the Aramaean town of
Pethor in the upper Euphrates Valley and near the Sajur River. Though not an
Israelite, Balaam had some knowledge and recognition of Jehovah as the true
God, speaking of him on one occasion as “Jehovah my God.” (Nu 22:5, 18) This
may have been because devout worshipers of Jehovah (Abraham, Lot, and
Jacob) formerly lived in the vicinity of Haran, not far from Pethor.—Ge 12:4, 5;
24:10; 28:5; 31:18, 38.
Balaam turned down the offer of the first delegation from the Moabite king
Balak, who brought with them “payments for divination,” saying: “Jehovah has
refused to let me go with you.” (Nu 22:5-14) When “other princes in greater
number and more honorable” came (Nu 22:15), and Balaam again sought
God’s permission to go, Jehovah said: “Get up, go with them. But only the word
that I shall speak to you is what you may speak.”—Nu 22:16-21; Mic 6:5.
On the way Jehovah’s angel three times stood in the road, causing Balaam’s
ass first to turn into a field, then to squeeze Balaam’s foot against a wall, and
at last to lie down. Three times Balaam beat the animal, which then
miraculously uttered a spoken protest. (Nu 22:22-30) Finally, Balaam himself
saw Jehovah’s angel, who announced: “I have come out to offer resistance,
because your way has been headlong against my will.” Yet Jehovah once again
allowed Balaam to continue in his chosen course.—Nu 22:31-35.
From start to finish God unalterably disapproved any cursing of Israel,
insisting that if Balaam went he would have to bless, not curse. (Jos 24:9, 10)
However, God permitted him to go. It was as in the case of Cain, when Jehovah
expressed his disapproval but at the same time allowed the individual personal
choice, either to abandon his bad way or plunge ahead in his wicked course.
(Ge 4:6-8) Balaam, then, like Cain, was headstrong in disregarding Jehovah’s
will in the matter, and was determined to gain his own selfish objective. In
Balaam’s case it was greed of reward that blinded him to the wrongness of his
way, as Jude writes: ‘Balaam rushed into the erroneous course for reward.’ The
apostle Peter comments: “Balaam, the son of Beor, . . . loved the reward of
wrongdoing, but got a reproof for his own violation of what was right. A
voiceless beast of burden, making utterance with the voice of a man, hindered
the prophet’s mad course.”—Jude 11; 2Pe 2:15, 16.
Upon reaching Moabite territory and meeting King Balak on the bank of the
Arnon, Balaam wasted no time in going to work for these opposers of Jehovah’s
people the next day. Balaam together with Balak offered up sacrifices, and then
21
Balaam withdrew, hoping to “come upon any unlucky omens” (Nu 23:3; 24:1),
but the only message received was a blessing for Israel from Jehovah. The
same sacrificial procedure was again followed atop Pisgah, and again there was
“no unlucky spell against Jacob,” only blessings. Finally, the performance was
repeated atop Peor, and again for the third time “God changed the malediction
into a benediction.”—Nu 22:41–24:9; Ne 13:2.
At this turn of events, “Balak’s anger blazed against Balaam,” and, clapping
his hands in a rage, he exclaimed: “It was to execrate my enemies that I called
you, and, look! you have blessed them to the limit these three times. And now
run your way off to your place. I had said to myself I was without fail going to
honor you, but, look! Jehovah has held you back from honor.” (Nu 24:10, 11)
Balaam tried to excuse himself, blaming Jehovah for his failure at cursing
Israel, saying he was not “able to pass beyond the order of Jehovah,” and that
‘whatever Jehovah said is what he had to speak.’ So with a few more proverbial
pronouncements against Israel’s enemies, “Balaam got up and went and
returned to his place.”—Nu 24:12-25.
When it says that Balaam “returned to his place” it does not necessarily
mean he actually reached his home back in Pethor. The words themselves do
not imply that Balaam left more than the immediate vicinity of Mount Peor. As
Cook’s Commentary observes on Numbers 24:25: “Returned to his own place
. . . Not to his own land, for he remained amongst the Midianites to plot by new
means against the people of God, and to perish in his sin. . . . The phrase,
which is of frequent recurrence (cf. e.g. Gen. xviii. 33, xxxi. 55; I S.xxvi. 25; 2
S. xix. 39), is idiomatic, meaning merely that Balaam went away whither he
would.”
Balaam still entertained hope of having that rich reward for which he had
come so far and for which he had worked so hard. If he could not curse Israel,
he reasoned, perhaps God himself would curse his own people, if only they
could be seduced to engage in sex worship of the Baal of Peor. So “Balaam . . .
went teaching Balak to put a stumbling block before the sons of Israel, to eat
things sacrificed to idols and to commit fornication.” (Re 2:14) “By Balaam’s
word,” the daughters of Moab and Midian “served to induce the sons of Israel to
commit unfaithfulness toward Jehovah over the affair of Peor, so that the
scourge came upon the assembly of Jehovah.” (Nu 31:16) The result: 24,000
men of Israel died for their sin. (Nu 25:1-9) Neither Midian nor Balaam escaped
divine punishment. Jehovah commanded that all the men, women, and boys of
Midian be executed; only virgins were spared. “And they killed Balaam the son
of Beor with the sword.” (Nu 25:16-18; 31:1-18) As for the Moabites, they
were barred from the congregation of Jehovah “to the tenth generation.”—De
23:3-6.
No.3: The Fulfillment of Bible Prophecy About the Last Days (nwt p.17 _1)
*** nwt p. 17 Question 7: What does the Bible foretell about our day?
“In the last days critical times hard to deal with will be here. For men will
22
be lovers of themselves, lovers of money, boastful, haughty,
blasphemers, disobedient to parents, unthankful, disloyal, having no
natural affection, not open to any agreement, slanderers, without selfcontrol, fierce, without love of goodness, betrayers, headstrong, puffed
up with pride, lovers of pleasures rather than lovers of God, having an
appearance of godliness but proving false to its power.”
2 Timothy 3:1-5 [Page 1595]
April 6
Bible reading: 1Samuel 16-18
No.1: 1 Samuel 18:17-24
No.2: Is God to Blame for Human Suffering? (nwt p.18 _1-4)
No.3: Barak—Theme: Be Valiant and Do Not Seek Glory From Men (it-1 p. 255)
No.2: Is God to Blame for Human Suffering? (nwt p.18 _1-4)
*** nwt p. 18 Question 8: Is God to blame for human suffering? ***
QUESTION 8
Is God to blame for human suffering?
“It is unthinkable for the true God to act wickedly, for the Almighty to do
wrong!”
Job 34:10 [Page 736]
“When under trial, let no one say: ‘I am being tried by God.’ For with evil
things God cannot be tried, nor does he himself try anyone.”
James 1:13 [Page 1616]
“Throw all your anxiety on him, because he cares for you.”
1 Peter 5:7 [Page 1625]
“Jehovah is not slow concerning his promise, as some people consider
slowness, but he is patient with you because he does not desire anyone
to be destroyed but desires all to attain to repentance.”
2 Peter 3:9 [Page 1629]
No.3: Barak—Theme: Be Valiant and Do Not Seek Glory From Men (it-1 p.
255)
*** it-1 p. 255 Barak ***
BARAK
(Ba′rak) [Lightning].
23
Son of Abinoam of Kedesh in the territory of Naphtali. During an early period
in the time of the judges the Israelites fell away from true worship, and so for
20 years God permitted them to be oppressed by Jabin, the king of Canaan.
They cried out to Jehovah for relief, and it was then that Barak became their
God-appointed leader. (Jg 4:1-3) Whereas the Israelites’ Canaanite oppressors
were heavily armed, “a shield could not be seen, nor a lance, among forty
thousand in Israel.” (Jg 5:8) However, in Barak’s day, Jehovah gave Israel
victory over their foes, a triumph that was not forgotten. (Ps 83:9) The two
accounts of these matters in Judges (chapter 4, and in the exultant song of
Deborah and Barak in chapter 5) complement each other and paint a vivid
picture of what occurred at that time.
The prophetess Deborah, who was then judging Israel, spurs Barak to take
the initiative in freeing his people. Barak consents, but on the condition that
Deborah accompany him. She agrees, though telling Barak that Jehovah will
sell Sisera, chief of Jabin’s forces, into the hand of a woman.—Jg 4:4-9.
Barak recruits 10,000 men from Naphtali, Zebulun, and other tribes of Israel
(Jg 4:6; 5:9-18) and ascends Mount Tabor. Hearing of this, Sisera and his
forces, equipped with 900 chariots having iron scythes, advance toward the
Israelites along the dry bed of the Kishon (in the Plain of Jezreel). With Barak in
the lead, the Israelite army, being only lightly equipped, courageously descends
from Mount Tabor, ready for the fray with the fully armored Canaanites.
However, the Kishon became an overwhelming torrent, immobilizing the enemy
chariots. Indeed, “from heaven did the stars fight, from their orbits they fought
against Sisera. The torrent of Kishon washed them away.” Barak and his men
press their advantage, and the account states: “All the camp of Sisera fell by
the edge of the sword. Not as much as one remained.”—Jg 5:20-22; 4:10-16.
Sisera himself, having abandoned his chariot and his beleaguered army,
flees and finds refuge in the tent of Jael, the wife of Heber, a Kenite who is at
peace with Jabin. Jael extends hospitality to Sisera, but while he sleeps, she
kills him by driving a tent pin through his temples and into the earth. When
Barak comes along, Jael invites him into the tent, where he sees that Jehovah’s
word has come true; Sisera has actually been sold into the hand of a woman.
(Jg 4:17-22; 5:24-27) Thereafter, the hand of the victorious Israelites “went on
getting harder and harder against Jabin the king of Canaan, until they had cut
off Jabin.” Consequently, that area of Israel “had no further disturbance for
forty years.”—Jg 4:23, 24; 5:31.
Barak is cited as a faithful example among those “who through faith
defeated kingdoms in conflict, . . . became valiant in war, routed the armies of
foreigners.”—Heb 11:32-34.
Barak may be the “Bedan” of 1 Samuel 12:11 (if LXX and Sy are followed).—
See BEDAN No. 1.
April 13
Bible reading: 1 Samuel 19-22
24
No.1: 1 Samuel 21:10–22:4
No.2: Barnabas—Theme: Be Warmhearted and Generous in Your Ministry (it-1 p. 257)
No.3: Why Do Humans Suffer? (nwt p.19 _1-4)
No.2: Barnabas—Theme: Be Warmhearted and Generous in Your Ministry
(it-1 p. 257)
*** it-1 p. 257 Barnabas ***
BARNABAS
(Bar′na·bas) [Son of Comfort].
This prominent figure of first-century Christianity is first introduced to us in
the Scriptures by Luke in Acts 4:34-36. There we learn that this devout man
was a Levite and a native of the island of Cyprus, but at the time of his being
introduced, he was in Jerusalem. Of the many believers who shortly after
Pentecost sold their fields and houses and gave the price to the apostles for the
advancement of the Christian work, this man was one mentioned by name. His
given name was Joseph, but the apostles surnamed him Barnabas, meaning
“Son of Comfort.” This practice of giving surnames in keeping with one’s
characteristics was not uncommon.
He was a very warmhearted and generous person, one who did not hesitate
to offer both himself and his material possessions willingly for the advancement
of the Kingdom interests. He gladly ‘came to the aid’ of his brothers (Ac 9:27),
and in the presence of newly interested persons “he rejoiced and began to
encourage them all to continue in the Lord with hearty purpose.” Barnabas
“was a good man and full of holy spirit and of faith” (Ac 11:23, 24), a prophet
and teacher in Antioch. (Ac 13:1) The apostles referred to Barnabas as among
their “loved ones” who had “delivered up their souls for the name of our Lord
Jesus Christ.” (Ac 15:25, 26) Although he was not one of the 12 apostles, he
was properly called an apostle (Ac 14:14), for, indeed, he was one “sent out by
the holy spirit.”—Ac 13:4, 43.
The close association that Barnabas had with Paul, and that extended over
the years, had its beginning about three years after Paul’s conversion when he
wanted to get in touch with the Jerusalem congregation. How Barnabas first got
to meet Paul is not revealed. But it was Barnabas who had the privilege of
introducing Paul to Peter and to the disciple James.—Ac 9:26, 27; Ga 1:18, 19.
In the meantime a great deal of interest in Christianity had been aroused in
Antioch of Syria by certain Greek-speaking Jews from Cyprus and Cyrene. As a
result, the governing body at Jerusalem sent Barnabas down to Antioch to
encourage and build up these new believers further. The choice of Barnabas for
this work was a good one, since he was a Greek-speaking Cypriot. When “a
considerable crowd was added to the Lord” in Antioch, Barnabas hastened over
to Tarsus and persuaded Paul to come and help out in the ministry. About that
time divine warning of a coming famine caused the brothers in Antioch to
25
gather many provisions that, in due time, were sent to the Jerusalem
congregation by the hands of Barnabas and Paul.—Ac 11:22-24, 27-30; 12:25.
This relief work accomplished, the two were back in Antioch by about 47 C.E.
and from there left on a missionary assignment under the direction of the holy
spirit. This took Barnabas and Paul first to Cyprus, where they were
instrumental in bringing God’s truth to the proconsul Sergius Paulus. From
there they traveled through the interior of Asia Minor. At times they were
severely persecuted by mobs. Once, when they cured a lame man in Lystra,
they had no sooner succeeded in restraining “the crowds from sacrificing to
them” (thinking that Barnabas was the god Zeus and Paul, “the one taking the
lead in speaking,” was Hermes, or Mercury), than the Jews “persuaded the
crowds, and they stoned Paul and dragged him outside the city.”—Ac 13:1-12;
14:1-20.
In about 49 C.E., Barnabas and Paul took the burning question of
circumcision of non-Jews up to the governing body in Jerusalem, and with that
settled, they were soon back in Antioch preparing for their next missionary
tour. (Ac 15:2-36) However, because they could come to no agreement over
taking John Mark along, they each departed for separate territories. Barnabas
took his cousin Mark to Cyprus, and Paul took Silas through the districts of
Syria and Cilicia. (Ac 15:37-41) Thus ends the record made of Barnabas in the
Scriptures, except for brief mention of him in some of Paul’s letters.—1Co 9:6;
Ga 2:1, 9, 13; Col 4:10.
No.3: Why Do Humans Suffer? (nwt p.19 _1-4)
*** nwt p. 19 Question 9: Why do humans suffer? ***
QUESTION 9
Why do humans suffer?
“The swift do not always win the race, nor do the mighty win the battle,
nor do the wise always have the food, nor do the intelligent always have
the riches, nor do those with knowledge always have success, because
time and unexpected events overtake them all.”
Ecclesiastes 9:11 [Page 924]
“Through one man sin entered into the world and death through sin, and
so death spread to all men because they had all sinned—.”
Romans 5:12 [Page 1512]
“For this purpose the Son of God was made manifest, to break up the
works of the Devil.”
1 John 3:8 [Page 1632]
“The whole world is lying in the power of the wicked one.”
1 John 5:19 [Page 1635]
26
April 20
Bible reading: 1 Samuel 23-25
No.1: 1 Samuel 23:13-23
No.2: What Does the Bible Promise for the Future? (nwt p. 20 _1-3)
No.3: Baruch (No.1)—Theme: Serve Jehovah Unselfishly (it-1 p. 259)
No.2: What Does the Bible Promise for the Future? (nwt p. 20 _1-3)
*** nwt p. 20 Question 10: What does the Bible promise for the future?
QUESTION 10
What does the Bible promise for the future?
“The righteous will possess the earth, and they will live forever on it.”
Psalm 37:29 [Page 781]
“The earth remains forever.”
Ecclesiastes 1:4 [Page 915]
“He will swallow up death forever, and the Sovereign Lord Jehovah will
wipe away the tears from all faces.”
Isaiah 25:8 [Page 968]
No.3: Baruch (No.1)—Theme: Serve Jehovah Unselfishly (it-1 p. 259)
*** it-1 p. 259 Baruch ***
BARUCH
(Bar′uch) [Blessed].
1. The scribal secretary of Jeremiah. Baruch was the son of Neriah and
brother of Seraiah, Zedekiah’s quartermaster who read Jeremiah’s scroll
alongside the Euphrates.—Jer 32:12; 51:59-64.
In the fourth year of King Jehoiakim, 625 B.C.E., Baruch began writing in a
scroll the prophetic message of Jerusalem’s doom, dictated by Jeremiah. In the
late fall of the following year, 624 B.C.E., Baruch read the scroll aloud “in the
ears of all the people” at the entrance of Jehovah’s house. He was then
summoned to read it to an assembly of the princes, who, moved by what they
heard and fearing the consequences when the word got to the king’s ears,
urged Baruch and Jeremiah to hide. Jehoiakim, upon hearing the denunciation,
burned the scroll piece by piece and commanded that Baruch and Jeremiah be
brought before him, “but Jehovah kept them concealed.” At Jeremiah’s
dictation, Baruch then wrote another scroll like the first, but containing “many
more words” from the mouth of Jehovah.—Jer 36:1-32.
27
Sixteen years later, in the tenth year of Zedekiah, only months before
Jerusalem was sacked, Baruch took the deeds for the property Jeremiah had
purchased from a cousin and put them in an earthenware vessel for
preservation and safekeeping.—Jer 32:1, 9-16.
At one point during the writing of the first scroll, when Baruch complained of
his weariness, Jehovah warned him: ‘Do not keep on seeking great things for
yourself.’ Nevertheless, because of his faithfulness he was promised
preservation and safety ‘in all the places to which he might go,’ not only during
the terrible siege of Jerusalem but also afterwards when the rebellious populace
compelled him and Jeremiah to go down to Egypt with them.—Jer 45:1-5;
43:4-7.
April 27
Bible reading: 1 Samuel 26-31
Theocratic Ministry School Review
May 4
Bible reading: 2 Samuel 1-3
No.1: 2 Samuel 2:24-32
No.2: Bath-sheba—Theme: Repentant Wrongdoers Can Receive God’s Favor (it1 pp. 263-264)
No.3: Bible Promises That Will Soon Be Fulfilled (nwt p. 20 _4–p. 21 _1)
No.2: Bath-sheba—Theme: Repentant Wrongdoers Can Receive God’s
Favor (it-1 pp. 263-264)
*** it-1 pp. 263-264 Bath-sheba ***
BATH-SHEBA
(Bath-she′ba) [Daughter of Plenty; possibly, Daughter [Born on] the Seventh
[Day]].
Daughter of Eliam (Ammiel, 1Ch 3:5); possibly a granddaughter of
Ahithophel. (2Sa 11:3; 23:34) First the wife of Uriah the Hittite, one of David’s
mighty men; later married to David after being involved in one of the blackest
episodes of David’s life.—2Sa 23:39.
Late one spring day, Bath-sheba was bathing herself, when a neighbor, King
David, on the rooftop of his palace, caught sight of this beautiful woman,
described as “very good in appearance.” Upon learning that her husband was
off to war, the passion-aroused king had Bath-sheba brought to the palace,
where he had relations with her. “Later she returned to her house,” and after
some time informed David that she was pregnant. Thereupon David plotted to
28
have Uriah sleep with his wife as a cover-up for the adultery, but when this
scheme failed, the king had Uriah killed in battle. As soon as her mourning
period was over, Bath-sheba became David’s wife and bore the child.—2Sa
11:1-27.
“But the thing . . . appeared bad in the eyes of Jehovah.” His prophet Nathan
rebuked the king with an illustration in which he represented Bath-sheba as the
“one female lamb” of the poor man, Uriah, that the rich man, David, took to
entertain a visitor. In great sorrow David repented (Ps 51), but the adulterine
child, which remains nameless, died. (See DAVID.) Years later, further distress
came to David for his sin, his own concubines being defiled by his son
Absalom.—2Sa 11:27–12:23; 16:21, 22.
Bath-sheba found comfort in her repentant husband, repeatedly addressed
him as “my lord,” as Sarah had done to her husband (1Ki 1:15-21; 1Pe 3:6),
and in time she bore him a son named Solomon, whom Jehovah loved and
blessed. (2Sa 12:24, 25) She also had three other sons, Shimea, Shobab, and
Nathan, the latter being an ancestor of Jesus’ mother Mary. Since Joseph
descended from Solomon, both of Jesus’ earthly parents traced their ancestry
to Bath-sheba as well as David.—1Ch 3:5; Mt 1:6, 16; Lu 3:23, 31.
Bath-sheba comes forward in the account again toward the close of David’s
40-year reign. David had sworn to her: “Solomon your son is the one that will
become king after me.” So when Solomon’s older half brother Adonijah
attempted to usurp the throne just before David’s death, Bath-sheba, on the
suggestion of the prophet Nathan, reminded David of his oath. Immediately
David put Solomon on the throne, and Bath-sheba thus became the queen
mother.—1Ki 1:5-37.
After Solomon’s throne was firmly established, Bath-sheba appeared before
him as an influential intermediary with a request in behalf of Adonijah. Solomon
immediately “rose to meet her and bowed down,” and ordered that a throne be
placed for his mother, “that she might sit at his right.” However, her request
only revealed Adonijah’s duplicity, so Solomon had him put to death.—1Ki
2:13-25.
No.3: Bible Promises That Will Soon Be Fulfilled (nwt p. 20 _4–p. 21 _1)
*** nwt pp. 20-21 Question 10: What does the Bible promise for the
future? ***
“At that time the eyes of the blind will be opened, and the ears of the
deaf will be unstopped. At that time the lame will leap like the deer, and
the tongue of the speechless will shout for joy. For waters will burst forth
in the wilderness, and streams in the desert plain.”
Isaiah 35:5, 6 [Page 982]
“He will wipe out every tear from their eyes, and death will be no more,
neither will mourning nor outcry nor pain be anymore. The former things
29
have passed away.”
Revelation 21:4 [Page 1659]
“They will build houses and live in them, and they will plant vineyards and
eat their fruitage. They will not build for someone else to inhabit, nor will
they plant for others to eat. For the days of my people will be like the
days of a tree, and the work of their hands my chosen ones will enjoy to
the full.”
Isaiah 65:21, 22 [Page 1027]
May 11
Bible reading: 2 Samuel 4-8
No.1: 2 Samuel 6:14-23
No.2: What Happens When Someone Dies? (nwt p. 22 _1-3)
No.3: Belshazzar—Theme: Learn Humility and Avoid Disaster (it-1 pp. 282-284)
No.2: What Happens When Someone Dies? (nwt p. 22 _1-3)
*** nwt p. 22 Question 11: What happens when someone dies? ***
QUESTION 11
What happens when someone dies?
“His spirit goes out, he returns to the ground; on that very day his
thoughts perish.”
Psalm 146:4 [Page 869]
“The living know that they will die, but the dead know nothing at all . . .
Whatever your hand finds to do, do with all your might, for there is no
work nor planning nor knowledge nor wisdom in the Grave, where you are
going.”
Ecclesiastes 9:5, 10 [Page 923]
“[Jesus] added: ‘Lazarus our friend has fallen asleep, but I am traveling
there to awaken him.’ Jesus, however, had spoken about his death. But
they imagined he was speaking about taking rest in sleep. Then Jesus
said to them plainly: ‘Lazarus has died.’”
John 11:11, 13, 14 [Pages 1442, 1443]
No.3: Belshazzar—Theme: Learn Humility and Avoid Disaster (it-1 pp. 282284)
*** it-1 pp. 282-284 Belshazzar ***
BELSHAZZAR
30
(Bel·shaz′zar) [from Akkadian, meaning “Protect His Life”; or, possibly, “[May]
Bel Protect the King”].
The firstborn son of Nabonidus, and coregent of Nabonidus in the last years
of the Babylonian Empire. He is mentioned in the Bible account only by the
prophet Daniel, and for long his position as “king of Babylon” was denied by
Bible critics. (Da 5:1, 9; 7:1; 8:1) However, archaeological evidence in the
form of ancient texts has since demonstrated the historicity of the Bible
account.
At Daniel 5:2, 11, 18, 22, Nebuchadnezzar is referred to as the “father” of
Belshazzar, and Belshazzar as Nebuchadnezzar’s “son.” The book Nabonidus
and Belshazzar (by R. P. Dougherty, 1929) reasons that it is probable that
Belshazzar’s mother was Nitocris and that she was a daughter of
Nebuchadnezzar (II). If so, Nebuchadnezzar was the grandfather of Belshazzar.
(See Ge 28:10, 13 for a comparable use of “father.”) However, not all scholars
find the evidence for such a relationship completely satisfying. It may be that
Nebuchadnezzar was simply the “father” of Belshazzar as to the throne,
Nebuchadnezzar being a royal predecessor. In a similar manner, the Assyrians
used the expression “son of Omri” to denote a successor of Omri.—See OMRI
No. 3.
Does secular history confirm the role of Belshazzar as a ruler of
Babylon?
A cuneiform tablet dated as from the accession year of Neriglissar, who
followed Awil-Marduk (Evil-merodach) on the Babylonian throne, refers to a
certain “Belshazzar, the chief officer of the king,” in connection with a money
transaction. It is possible, though not proved, that this refers to the Belshazzar
of the Bible. In 1924 publication was made of the decipherment of an ancient
cuneiform text described as the “Verse Account of Nabonidus,” and through it
valuable information was brought to light clearly corroborating Belshazzar’s
kingly position at Babylon and explaining the manner of his becoming coregent
with Nabonidus. Concerning Nabonidus’ conquest of Tema in his third year of
rule, a portion of the text says: “He entrusted the ‘Camp’ to his oldest (son),
the firstborn [Belshazzar], the troops everywhere in the country he ordered
under his (command). He let (everything) go, entrusted the kingship to him
and, himself, he [Nabonidus] started out for a long journey, the (military)
forces of Akkad marching with him; he turned towards Tema (deep) in the
west.” (Ancient Near Eastern Texts, edited by J. Pritchard, 1974, p. 313) Thus,
Belshazzar definitely exercised royal authority from Nabonidus’ third year on,
and this event likely corresponds with Daniel’s reference to “the first year of
Belshazzar the king of Babylon.”—Da 7:1.
In another document, the Nabonidus Chronicle, a statement is found with
regard to Nabonidus’ seventh, ninth, tenth, and eleventh regnal years. It reads:
“The king (was) in Tema (while) the prince, the officers, and his army (were) in
Akkad [Babylonia].” (Assyrian and Babylonian Chronicles, by A. Grayson, 1975,
p. 108) Apparently Nabonidus spent much of his reign away from Babylon, and
31
while not relinquishing his position as supreme ruler, he entrusted
administrative authority to his son Belshazzar to act during his absence. This is
evident from a number of texts recovered from the ancient archives proving
that Belshazzar exercised royal prerogatives, that he issued orders and
commands. Matters handled by Belshazzar in certain documents and orders
were those that would normally have been handled by Nabonidus, as supreme
ruler, had he been present. However, Belshazzar remained only second ruler of
the empire, and thus he could offer to make Daniel only “the third one in the
kingdom.”—Da 5:16.
It is true that official inscriptions give Belshazzar the title “crown prince,”
while in the book of Daniel his title is “king.” (Da 5:1-30) An archaeological
discovery in northern Syria suggests why this may be the case. In 1979, a lifesized statue of a ruler of ancient Gozan was unearthed. On its skirt were two
inscriptions, one in Assyrian and the other in Aramaic—the language of the
Belshazzar account in Daniel. The two almost identical inscriptions had one
outstanding difference. The text in the imperial Assyrian language says that the
statue was of “the governor of Gozan.” The text in Aramaic, the language of the
local people, describes him as “king.”
Thus, archaeologist and language scholar Alan Millard writes: “In the light of
the Babylonian sources and of the new texts on this statue, it may have been
considered quite in order for such unofficial records as the Book of Daniel to call
Belshazzar ‘king.’ He acted as king, his father’s agent, although he may not
have been legally king. The precise distinction would have been irrelevant and
confusing in the story as related in Daniel.”—Biblical Archaeology Review,
May/June 1985, p. 77.
Those who wielded sovereign power in Babylonia were expected to be
exemplars in reverencing the gods. There are six cuneiform texts concerning
events from the 5th to the 13th year of Nabonidus’ reign that demonstrate
Belshazzar’s devotion to Babylonian deities. As acting king in Nabonidus’
absence, Belshazzar is shown in the documents to have offered gold, silver, and
animals to the temples in Erech and Sippar, thereby comporting himself in a
manner consistent with his royal position.
The End of Belshazzar’s Rule. On the night of October 5, 539 B.C.E.
(Gregorian calendar, or October 11, Julian calendar), Belshazzar celebrated a
great feast for a thousand of his grandees, as chapter 5 of Daniel relates. (Da
5:1) Babylon was then menaced by the besieging forces of Cyrus the Persian
and his ally Darius the Mede. According to Jewish historian Josephus (who, in
turn, quotes the Babylonian Berossus), Nabonidus had holed up in Borsippa
after having been defeated by the Medo-Persian forces in battle. (Against
Apion, I, 150-152 [20]) If so, Belshazzar was the acting king in Babylon itself.
The holding of a feast when the city was in state of siege is not so unusual
when it is remembered that the Babylonians confidently regarded the city’s
walls as impregnable. Historians Herodotus and Xenophon also state that the
city had abundant supplies of necessary items and hence was not concerned
with shortages. Herodotus describes the city as in a festive mood on that night,
32
with dancing and enjoyment.
During the feast and under the influence of wine, Belshazzar called for the
vessels from the temple of Jerusalem to be brought so that he and his guests
and his wives and concubines might drink from them while praising the
Babylonian gods. Obviously, this request was due to no shortage of drinking
vessels, but, rather, it constituted a deliberate act of contempt by this pagan
king in reproach of the God of the Israelites, Jehovah. (Da 5:2-4) He thereby
expressed defiance of Jehovah, who had inspired the prophecies foretelling
Babylon’s downfall. While Belshazzar seemed lighthearted about the siege set
by the enemy forces, he was now severely shaken when a hand suddenly
appeared and began writing on the palace wall. His knees knocking, he called
upon all his wise men to provide an interpretation of the written message, but
to no avail. The record shows that the queen now gave him sound counsel,
recommending Daniel as the one able to give the interpretation. (Da 5:5-12)
Certain scholars consider “the queen” to be, not Belshazzar’s wife, but his
mother, believed to be Nebuchadnezzar’s daughter, Nitocris. Daniel, by
inspiration, revealed the meaning of the miraculous message, predicting the fall
of Babylon to the Medes and the Persians. Though the aged prophet
condemned Belshazzar’s blasphemous act in using vessels of Jehovah’s worship
in praising see-nothing, hear-nothing, know-nothing gods, Belshazzar held to
his offer and proceeded to invest Daniel with the position of third ruler in the
doomed kingdom.—Da 5:17-29.
Belshazzar did not live out the night, being killed as the city fell during the
night of October 5, 539 B.C.E., when, according to the Nabonidus Chronicle,
“the army of Cyrus (II) entered Babylon without a battle.” (Assyrian and
Babylonian Chronicles, pp. 109, 110; see also Da 5:30.) With the death of
Belshazzar and the apparent surrender of Nabonidus to Cyrus, the NeoBabylonian Empire came to a close.—See CYRUS; NABONIDUS.
[Picture on page 283]
Babylonian temple cylinder that names King Nabonidus and his son Belshazzar
May 18
Bible reading: 2 Samuel 9-12
No.1: 2 Samuel 10:13–11:4
No.2: Benaiah (No.1)—Theme: Be Faithful and Fearless (it-1 pp. 284-285)
No.3: What Hope Can We Have for the Dead? (nwt p. 23 _1-3)
No.2: Benaiah (No.1)—Theme: Be Faithful and Fearless (it-1 pp. 284-285)
*** it-1 pp. 284-285 Benaiah ***
BENAIAH
(Be·nai′ah) [Jehovah Has Built].
33
1. Son of a Levitical chief priest named Jehoiada, and father of at least two
sons, Ammizabad and Jehoiada. (1Ch 27:5, 6, 34) Benaiah was a mighty
warrior of great valor and courage, “distinguished even more than the thirty”
mighty men of David’s forces, though “to the rank of the three he did not
come.”—2Sa 23:20-23.
Benaiah demonstrated his prowess in a threefold way: by striking down two
of Moab’s powerful heroes, by fearlessly descending into a water pit and killing
a lion, and by overcoming exceptional odds to slay an Egyptian giant with the
victim’s own spear. (1Ch 11:22-24) David put this courageous man over his
personal bodyguard. (1Ch 11:24, 25) The Cherethites and Pelethites, headed
by Benaiah, remained loyal to the king during the rebellions of Absalom and
Adonijah. (2Sa 8:18; 15:18; 20:23; 1Ki 1:8, 10, 26; 1Ch 18:17) Additionally,
Benaiah was appointed over the third rotating division of the army, a force of
24,000 men. (1Ch 27:5, 6) In David’s old age Benaiah and the Cherethites and
Pelethites supported the coronation of Solomon. (1Ki 1:32-40) Later, under
Solomon’s reign Benaiah was assigned to carry out the execution of Adonijah,
Joab, and Shimei, and he was also put in command of the army by Solomon.—
1Ki 2:24, 25, 28-46; 4:4.
No.3: What Hope Can We Have for the Dead? (nwt p. 23 _1-3)
*** nwt p. 23 Question 12: What hope can we have for the dead? ***
QUESTION 12
What hope can we have for the dead?
“Do not be amazed at this, for the hour is coming in which all those in the
memorial tombs will hear his voice and come out.”
John 5:28, 29 [Page 1432]
“There is going to be a resurrection of both the righteous and the
unrighteous.”
Acts 24:15 [Page 1499]
“I saw the dead, the great and the small, standing before the throne, and
scrolls were opened. But another scroll was opened; it is the scroll of life.
The dead were judged out of those things written in the scrolls according
to their deeds. And the sea gave up the dead in it, and death and the
Grave gave up the dead in them, and they were judged individually
according to their deeds.”
Revelation 20:12, 13 [Page 1659]
May 25
Bible reading: 2 Samuel 13-15
No.1: 2 Samuel 13:34–14:7
34
No.2: What Does the Bible Say About Work? (nwt p. 24 _1-3)
No.3: Bezalel (No.1)—Theme: Jehovah’s Spirit Equips His Servants for Every
Good Work (it-1 p. 307)
No.2: What Does the Bible Say About Work? (nwt p. 24 _1-3)
*** nwt p. 24 Question 13: What does the Bible say about work? ***
QUESTION 13
What does the Bible say about work?
“Have you seen a man skillful at his work? He will stand before kings; he
will not stand before common men.”
Proverbs 22:29 [Page 902]
“Let the one who steals steal no more; rather, let him do hard work,
doing good work with his hands, so that he may have something to share
with someone in need.”
Ephesians 4:28 [Page 1567]
“Everyone should eat and drink and find enjoyment for all his hard work.
It is the gift of God.”
Ecclesiastes 3:13 [Page 918]
No.3: Bezalel (No.1)—Theme: Jehovah’s Spirit Equips His Servants for
Every Good Work (it-1 p. 307)
*** it-1 p. 307 Bezalel ***
BEZALEL
(Bez′al·el) [Under God’s Shadow (Shelter)].
1. Chief artisan and builder of the tabernacle, “the son of Uri the son of Hur
of the tribe of Judah.” (Ex 31:1, 2; 1Ch 2:20) Jehovah himself appointed
Bezalel and promised to “fill him with the spirit of God in wisdom and in
understanding and in knowledge and in every kind of craftsmanship, for
designing devices, for working in gold and silver and copper, and in working of
stones to set them and in working of wood to make products of every kind.” (Ex
31:3-5; 35:30-33) These costly materials that Bezalel worked with were
supplied by the generous contributions of the “willing-hearted” people, and they
proved “more than enough.”—Ex 35:4-9, 20-29; 36:3-7.
Bezalel had as his chief assistant Oholiab (Ex 31:6), and there were many
“wise-hearted” ones who worked along with them, yet the responsibility of
directing the complicated work remained on Bezalel. (Ex 35:10-19, 25, 26, 34;
36:1, 2) This is evident by the interchange of the pronouns “he,” referring to
Bezalel, and “they,” referring to his assistants. (Ex 36-39) The great diversity of
35
Bezalel’s skills and the fact that he was filled “with the spirit of God” (Ex 35:31)
enabled him to oversee making the tent cloths and their embroidery, gold and
copper hooks, the outer coverings of skins, wooden panel frames overlaid with
gold, the interior screen (Ex 36), the overlaid ark of the covenant and its
cherubs, the table and its utensils, the golden lampstand and incense altar, the
prescribed anointing oil and incense (Ex 37), the altar of burnt offering, the
copper basin and stand, the courtyard (Ex 38), the ephod and its breastpiece
set with precious stones, and the priestly robes (Ex 39). When Solomon came
to the throne 475 years later, the tabernacle tent, the ark of the covenant, and
the copper altar were still in use.—2Ch 1:1-6.
June 1
Bible reading: 2 Samuel 16-18
No.1: 2 Samuel 17:14-20
No.2: Boaz, I—Theme: Be Morally Clean and Accept Scriptural Responsibility (it1 pp. 347-348)
No.3: How Can You Manage Your Assets? (nwt p. 25 _1-4)
No.2: Boaz, I—Theme: Be Morally Clean and Accept Scriptural
Responsibility (it-1 pp. 347-348)
*** it-1 pp. 347-348 Boaz, I ***
BOAZ, I
(Bo′az) [possibly, In Strength].
A landowner of Bethlehem in Judah, “a man mighty in wealth” of about the
14th century B.C.E. (Ru 2:1) Boaz was the son of Salma (Salmon) and Rahab,
and he was the father of Obed. (Mt 1:5) He was a link in the family line of the
Messiah, the seventh in line of descent from Judah. (1Ch 2:3-11; Lu 3:32, 33)
How this very unusual turn of events came about, allowing Boaz to be included
in the genealogy of Jesus, is preserved for us in the book of Ruth.
Boaz had a close relative named Elimelech, who, along with his two sons,
died leaving no male heirs. Of the widows of the two sons, one, Ruth, stuck by
Elimelech’s widow Naomi. It was harvesttime, and Ruth was gleaning “by
chance” in the field belonging to Boaz. (Ru 2:3) Now Boaz was a true Judean, a
devout worshiper of Jehovah. Not only did he greet his harvesters with
“Jehovah be with you,” but, after observing Ruth’s loyalty toward Naomi, he
also said to her, “May Jehovah reward the way you act, and may there come to
be a perfect wage for you from Jehovah.” (Ru 2:4, 12) When Ruth reported
these things to her mother-in-law, Naomi exclaimed: “Blessed be he of Jehovah
. . . He is one of our repurchasers.” (Ru 2:20) Furthermore, when the harvest
ended, Naomi explained to Ruth the customary way of bringing this matter to
Boaz’ attention. As Boaz was sleeping at his threshing floor, he awakened to
find Ruth lying down at his uncovered feet, asking that he repurchase
36
Elimelech’s estate by levirate marriage. (See BROTHER-IN-LAW MARRIAGE.)
Ruth was to be the substitute for Naomi, who was beyond the age of
childbearing. Wasting no time, Boaz the next morning summoned another
kinsman more closely related, but this person, referred to in the Bible only as
So-and-so, refused to comply with the divine arrangement. Boaz, however, was
quick to do so and took Ruth as his wife, with the blessing of the townspeople.
She bore him a son named Obed, the grandfather of King David.—Ru 3:1–4:17.
Throughout the account, from his first kind greeting to the workers to his
acceptance of the responsibility for preserving the family name of Elimelech,
Boaz is observed to be an outstanding man—a man of action and authority yet
having good self-control, faith, and integrity, being generous and kind, morally
chaste, and fully obedient to Jehovah’s commandments in all respects.
No.3: How Can You Manage Your Assets? (nwt p. 25 _1-4)
*** nwt p. 25 Question 14: How can you manage your assets? ***
QUESTION 14
How can you manage your assets?
“The one who loves having a good time will come to poverty; the one who
loves wine and oil will not grow rich.”
Proverbs 21:17 [Page 900]
“The borrower is a slave to the lender.”
Proverbs 22:7 [Page 901]
“Who of you wanting to build a tower does not first sit down and calculate
the expense to see if he has enough to complete it? Otherwise, he might
lay its foundation but not be able to finish it, and all the onlookers would
start to ridicule him, saying: ‘This man started to build but was not able
to finish.’”
Luke 14:28-30 [Page 1406]
“When they had eaten their fill, he said to his disciples: ‘Gather together
the fragments left over, so that nothing is wasted.’”
John 6:12 [Page 1433]
June 8
Bible reading: 2 Samuel 19-21
No.1: 2 Samuel 19:24-37
No.2: How Can You Find Happiness? (nwt p. 26 _1-3)
No.3: Caiaphas—Theme: Bloodguilty Opposers of the Truth Will Never Prevail
(it-1 pp. 385-386)
37
No.2: How Can You Find Happiness? (nwt p. 26 _1-3)
*** nwt pp. 26-27 Question 15: How can you find happiness? ***
QUESTION 15
How can you find happiness?
“Better is a dish of vegetables where there is love than a fattened bull
where there is hatred.”
Proverbs 15:17 [Page 892]
“I, Jehovah, am your God, the One teaching you to benefit yourself, the
One guiding you in the way you should walk.”
Isaiah 48:17 [Page 1004]
“Happy are those conscious of their spiritual need, since the Kingdom of
the heavens belongs to them.”
Matthew 5:3 [Page 1310]
No.3: Caiaphas—Theme: Bloodguilty Opposers of the Truth Will Never
Prevail (it-1 pp. 385-386)
*** it-1 pp. 385-386 Caiaphas ***
CAIAPHAS
(Ca′ia·phas).
Joseph Caiaphas was the high priest during Jesus’ earthly ministry. (Lu 3:2)
He was the son-in-law of High Priest Annas (Joh 18:13; see ANNAS) and was
appointed to office by the predecessor of Pontius Pilate, Valerius Gratus, about
the year 18 C.E., although some say as late as the year 26 C.E. He held the
office until about the year 36 C.E., longer than any of his immediate
predecessors, this being due to his skillful diplomacy and cooperation with
Roman rule. He and Pilate were reportedly good friends. Caiaphas was a
Sadducee.—Ac 5:17.
A ringleader in the plot to do away with Jesus, Caiaphas prophesied, though
not of his own originality, that Jesus would shortly die for the nation, and to
that end he gave his wholehearted support. (Joh 11:49-53; 18:12-14) At Jesus’
trial before the Sanhedrin, Caiaphas ripped his garments and said: “He has
blasphemed!” (Mt 26:65) When Jesus was before Pilate, Caiaphas was
undoubtedly there crying: “Impale him! Impale him!” (Joh 19:6, 11); he was
there asking for the release of Barabbas instead of Jesus (Mt 27:20, 21; Mr
15:11); he was there shouting: “We have no king but Caesar” (Joh 19:15); he
was also there protesting the sign over Jesus’ head: “The King of the Jews”
(Joh 19:21).
The death of Jesus did not mark the end of Caiaphas’ role as a chief
38
persecutor of infant Christianity. The apostles were next haled before this
religious ruler; they were sternly commanded to stop their preaching, were
threatened, and were even flogged, but to no avail. “Every day in the temple
and from house to house they continued without letup,” Caiaphas
notwithstanding. (Ac 4:5-7; 5:17, 18, 21, 27, 28, 40, 42) The blood of
righteous Stephen was soon added to Jesus’ bloodstains on the skirts of
Caiaphas, who also armed Saul of Tarsus with letters of introduction so the
murderous campaign could be extended to Damascus. (Ac 7:1, 54-60; 9:1, 2)
However, not long thereafter Vitellius, a Roman official, removed Caiaphas from
office.
June 15
Bible reading: 2 Samuel 22-24
No.1: 2 Samuel 22:21-32
No.2: Cain—Theme: How We React to Counsel Tells Much About Us (it-1 pp. 386-387)
No.3: Love and Obedience Bring Happiness (nwt p. 26 _4-6)
No.2: Cain—Theme: How We React to Counsel Tells Much About Us (it-1
pp. 386-387)
*** it-1 pp. 386-387 Cain ***
CAIN
[Something Produced].
The first child born on earth to the original human pair, Adam and Eve.
Following the birth of Cain, Eve said: “I have produced a man with the aid of
Jehovah.” (Ge 4:1) Did she have in mind that she might be the foretold woman
who would produce the seed by means of which deliverance would come? (Ge
3:15) If so, she was greatly mistaken. However, she could validly say that Cain
was produced “with the aid of Jehovah” because God had not taken away the
reproductive powers of sinful Adam and Eve and because, when passing
judgment on her, God had said that she would “bring forth children,” though it
would be with birth pangs.—Ge 3:16.
Cain became a cultivator of the ground and, “at the expiration of some
time,” he, as well as his younger brother Abel, brought offerings to present to
Jehovah, feeling the need to gain God’s favor. Cain’s offering of “some fruits of
the ground,” however, was not ‘looked upon with any favor’ by God. (Ge 4:2-5;
compare Nu 16:15; Am 5:22.) While some point out that Cain’s offering is not
said to be of the choicest fruits whereas Abel’s offering is specified to have been
of the “firstlings of his flock, even their fatty pieces,” the problem was not in
the quality of produce that Cain offered. As Hebrews 11:4 points out, Cain’s
offering lacked the motivation of faith that made Abel’s sacrifice acceptable.
The fact that God did not view Cain’s offering with favor may also have been
39
because his offering was bloodless, whereas Abel’s represented a life poured
out.
The manner in which the distinction between the approved and the
disapproved offerings was made is not stated, but it was undoubtedly evident
to both Cain and Abel. Jehovah, who reads the heart of man (1Sa 16:7; Ps
139:1-6), knew the wrong attitude of Cain, and His rejection of Cain’s sacrifice
resulted in that wrong disposition being made clearly manifest. “The works of
the flesh” now began to be openly produced by Cain: “enmities, strife, jealousy,
fits of anger.” (Ga 5:19, 20) Jehovah showed the sullen man that exaltation
could be his if he would simply turn to doing good. He could have humbled
himself to imitate his brother’s approved example, but he chose to ignore God’s
counsel to get the mastery over the sinful desire that ‘lurked at the door,’
craving to dominate him. (Ge 4:6, 7; compare Jas 1:14, 15.) This disrespectful
course was “the path of Cain.”—Jude 11.
Subsequently, Cain said to his brother: “Let us go over into the field.” (Ge
4:8) (Though these words are not in the Masoretic text, a number of Hebrew
manuscripts have the sign of omission here, while the Samaritan Pentateuch,
the Greek Septuagint, the Syriac Peshitta, and Old Latin texts all include these
words as spoken by Cain to Abel.) In the field Cain attacked Abel, killing him,
and thereby becoming the first human murderer. As such he could be said to
have “originated with the wicked one,” who is the father of manslayers as well
as of the lie. (1Jo 3:12; Joh 8:44) Cain’s callous response to Jehovah’s inquiry
as to Abel’s whereabouts was further evidence of his attitude; it was not an
expression of repentance or remorse but a lying retort: “I do not know. Am I
my brother’s guardian?”—Ge 4:9.
God’s sentencing of Cain to banishment from the ground evidently meant his
eviction from the neighborhood of the garden of Eden, and the curse already
upon the earth would be increased in Cain’s case, the earth not responding to
his cultivation of it. Cain expressed regret over the severity of his punishment
and showed anxiety as to the possibility of Abel’s murder being avenged upon
him, but still no sincere repentance. Jehovah “set up a sign for Cain” to prevent
his being killed, but the record does not say that this sign or mark was placed
on Cain’s person in any way. The “sign” likely consisted of God’s solemn decree
itself, known and observed by others.—Ge 4:10-15; compare vs 24 where that
decree is referred to by Lamech.
Cain went into banishment in “the land of Fugitiveness to the east of Eden,”
taking with him his wife, an anonymous daughter of Adam and Eve. (Ge
4:16, 17; compare 5:4, also the much later example of Abraham’s marriage to
his half sister Sarah, Ge 20:12.) Following the birth of his son Enoch, Cain
“engaged in building a city,” naming it for his son. Such city may have been but
a fortified village by present standards, and the record does not state when it
was completed. His descendants are listed in part and include men who
distinguished themselves in nomadic stock raising, the playing of musical
instruments, and the forging of metal tools as well as those who were known
for their practice of polygamy and their violence. (Ge 4:17-24) Cain’s line
40
ended with the global Flood of Noah’s day.
No.3: Love and Obedience Bring Happiness (nwt p. 26 _4-6)
*** nwt p. 26 Question 15: How can you find happiness? ***
“You must love your neighbor as yourself.”
Matthew 22:39 [Page 1336]
“Just as you want men to do to you, do the same way to them.”
Luke 6:31 [Page 1389]
“Happy are those hearing the word of God and keeping it!”
Luke 11:28 [Page 1400]
June 22
Bible reading: 1 Kings 1-2
No.1: 1 Kings 1:15-27
No.2: Why Genuine Christians Are Content and Happy (nwt p. 27 _1-3)
No.3: Caleb (No. 2)—Theme: Jehovah Makes Powerful Those Who Follow Him
Fully (it-1 pp. 388-389)
No.2: Why Genuine Christians Are Content and Happy (nwt p. 27 _1-3)
*** nwt p. 27 Question 15: How can you find happiness? ***
“When a person has an abundance, his life does not result from the things
he possesses.”
Luke 12:15 [Page 1402]
“So, having food and clothing, we will be content with these things.”
1 Timothy 6:8 [Page 1591]
“There is more happiness in giving than there is in receiving.”
Acts 20:35 [Page 1493]
No.3: Caleb (No. 2)—Theme: Jehovah Makes Powerful Those Who Follow
Him Fully (it-1 pp. 388-389)
*** it-1 pp. 388-389 Caleb ***
2. Son of Jephunneh the Kenizzite of the tribe of Judah, uncle of Othniel, and
likely a descendant of No. 1. (Nu 32:12; Jos 15:17; 1Ch 4:13, 15; see
OTHNIEL.) When 40 years old, Caleb was one of the 12 spies sent out by Moses
41
on a 40-day preview of the land of Canaan, and upon returning, Caleb together
with Joshua stood up against the opposition of all the others to give a favorable
report, saying: “Let us go up directly, and we are bound to take possession of
it.” (Nu 13:6, 30; 14:6-9) Because he had ‘followed Jehovah his God fully,’ he
was the only one of that adult generation besides Joshua and some Levites to
enter the Promised Land in 1473 B.C.E. Six years later, when 85 years old,
Caleb declared: “Now here Jehovah has preserved me alive, just as he
promised, these forty-five years since Jehovah made this promise to Moses
when Israel walked in the wilderness, and now here I am today eighty-five
years old. Yet I am today as strong as on the day of Moses’ sending me out. As
my power was then, so my power is now for the war, both to go out and to
come in.”—Jos 14:6-11.
The city of Hebron (the stronghold called Kiriath-arba, which was held by the
giant Anakim) as well as its surrounding territory, including nearby Debir, was
assigned to Caleb for his possession. In 1 Samuel 30:13, 14, where it tells
about the Amalekites making a raid “upon the south of Caleb,” it evidently does
not refer to a city by that name but, rather, to this area assigned to Caleb and
called by his name; hence the raid was ‘upon the south of Caleb’s territory.’
Upon receiving this possession, Caleb declared: “Whoever strikes Kiriathsepher [also called Debir] and does capture it, I shall certainly give him Achsah
my daughter as a wife.” Othniel his nephew (the first judge of Israel after the
death of Joshua) captured the city and won the prize. Caleb then gave his
daughter, at her request, the Upper and the Lower Gulloth as a wedding
present, in addition to the “piece of land to the south.”—Jos 15:13-19; Jg 1:1115; 3:9-11.
Achsah is listed as the daughter of “Caleb the brother of Jerahmeel” (No. 1
above) who lived about a century and a half before “Caleb the son of
Jephunneh.” (1Ch 2:42, 49) Some commentators say there was only one Caleb.
But the great lapse of time between Judah’s grandson Hezron and the
settlement of Canaan precludes such a conclusion. Others say that both Calebs
must have had daughters by the same name. However, women are mentioned
in genealogies only when they have had a major role in the history of God’s
people. And since there was only one famous Achsah, she must have been the
daughter of the second Caleb, the son of Jephunneh. Still other commentators
would drop this statement about Achsah from the verse (1Ch 2:49) as a
misplaced scribal addition, but they have no textual authority. However, it is
more reasonable to think that the original writer intentionally included this
abrupt notice in verse 49 for a special purpose, using “daughter” in its wider
sense to mean a descendant to call attention to the fact that Achsah was not
only the daughter of Caleb the son of Jephunneh but also a direct descendant of
Caleb the son of Hezron.
June 29
Bible reading: 1 Kings 3-6
42
Theocratic Ministry School Review
July 6
Bible reading: 1 Kings 7-8
No.1: 1 Kings 8:27-34
No.2: Cornelius—Theme: Jehovah God Is Not Partial (it-1 p. 513)
No.3: How Can You Cope With Anxiety? (nwt p. 28 _1-3)
No.2: Cornelius—Theme: Jehovah God Is Not Partial (it-1 p. 513)
*** it-1 p. 513 Cornelius ***
CORNELIUS
(Cor·ne′lius).
An army officer (centurion, KJ) in command of 100 soldiers of the Italian
band. (See ARMY OFFICER.) Stationed at Caesarea, he had his own house. His
Roman name suggests that he may have belonged to a noble family in the
imperial city. He was “a devout man” who “made many gifts of mercy to the
people and made supplication to God continually,” “a man righteous and fearing
God and well reported by the whole nation of the Jews.” It was to this man that
an angel appeared in a vision in the fall of 36 C.E., saying: “Your prayers and
gifts of mercy have ascended as a remembrance before God.” The angel also
told Cornelius to send to Joppa for Peter.—Ac 10:1-22.
When Peter arrived, Cornelius, in the presence of “his relatives and intimate
friends,” said to the apostle: “We are all present before God to hear all the
things you have been commanded by Jehovah to say.” (Ac 10:24, 33) “While
Peter was yet speaking . . . the holy spirit fell upon all those hearing the word.”
Thus this group of which Cornelius is named as the most notable became the
first uncircumcised Gentiles or non-Jews to receive “the free gift of the holy
spirit.” (Ac 10:44, 45) Water baptism immediately followed. Nothing more is
known of the life and activity of Cornelius after this.
Why was the conversion of Cornelius a particularly noteworthy event?
Cornelius was not a proselyte member of the Jewish community as some
contend, even though he was acquainted with the writings of the prophets,
gave gifts of mercy to the Jews, feared God, prayed continually, and used the
name Jehovah. The Scriptures prove conclusively that this army officer was an
uncircumcised Gentile in the fullest sense. If Cornelius had been a proselyte,
Peter would not have said it was unlawful for him, a Jew, to associate with this
“man of another race,” in view of what was written in the Law concerning an
alien resident. (Le 19:33, 34; Ac 10:28) If he had been a proselyte, the six
43
other Jews with Peter would not have been “amazed” at seeing the holy spirit
poured out “upon people of the nations.” (Ac 10:45; 11:12) If he had been a
proselyte, why did “supporters of circumcision” contend with Peter over this
matter?—Ac 11:2.
In reality, Cornelius was the firstfruits of the uncircumcised non-Jews to
become a Christian, showing that by this time it was not necessary for Gentiles
to become Jewish proselytes like the Ethiopian eunuch before being accepted
into the Christian congregation. “For a certainty,” Peter exclaimed on that
historic occasion, “I perceive that God is not partial, but in every nation the
man that fears him and works righteousness is acceptable to him.” (Ac
10:34, 35) As Peter was the first to open up The Way to the Jews at Pentecost,
so in this instance he was the first to bring good news of salvation to the
uncircumcised Gentiles. James also agreed that it was “the first time” that God
turned his attention to “the nations.”—Ac 15:7, 14.
No.3: How Can You Cope With Anxiety? (nwt p. 28 _1-3)
*** nwt p. 28 Question 16: How can you cope with anxiety? ***
QUESTION 16
How can you cope with anxiety?
“Throw your burden on Jehovah, and he will sustain you. Never will he
allow the righteous one to fall.”
Psalm 55:22 [Page 795]
“The plans of the diligent surely lead to success, but all who are hasty
surely head for poverty.”
Proverbs 21:5 [Page 899]
“Do not be afraid, for I am with you. Do not be anxious, for I am your
God. I will fortify you, yes, I will help you, I will really hold on to you with
my right hand of righteousness.”
Isaiah 41:10 [Page 991]
July 13
Bible reading: 1 Kings 9-11
No.1: 1 Kings 9:24–10:3
No.2: Reduce Anxiety by Taking to Heart God’s Word (nwt p. 28 _4–p. 29 _2)
No.3: Cyrus—Theme: God’s Word Always Comes True (it-1 pp. 566-569)
44
No.2: Reduce Anxiety by Taking to Heart God’s Word (nwt p. 28 _4–p. 29 _2)
*** nwt pp. 28-29 Question 16: How can you cope with anxiety? ***
“Who of you by being anxious can add one cubit to his life span?”
Matthew 6:27 [Page 1313]
“So never be anxious about the next day, for the next day will have its
own anxieties. Each day has enough of its own troubles.”
Matthew 6:34 [Page 1313]
“Make sure of the more important things.”
Philippians 1:10 [Page 1571]
“Do not be anxious over anything, but in everything by prayer and
supplication along with thanksgiving, let your petitions be made known to
God; and the peace of God that surpasses all understanding will guard
your hearts and your mental powers by means of Christ Jesus.”
Philippians 4:6, 7 [Page 1574]
No.3: Cyrus—Theme: God’s Word Always Comes True (it-1 pp. 566-569)
*** it-1 pp. 566-569 Cyrus ***
CYRUS
(Cy′rus).
The founder of the Persian Empire and the conqueror of Babylon; called
“Cyrus the Great,” thereby distinguishing him from Cyrus I, his grandfather.
Following his conquest of the Babylonian Empire, Cyrus is represented in the
cuneiform document known as the Cyrus Cylinder as saying: “I am Cyrus, king
of the world, great king, legitimate king, king of Babylon, king of Sumer and
Akkad, king of the four rims (of the earth), son of Cambyses (Ka-am-bu-zi-ia),
great king, king of Anshan, grandson of Cyrus [I], . . . descendant of Teispes
. . . of a family (which) always (exercised) kingship.” (Ancient Near Eastern
Texts, edited by J. Pritchard, 1974, p. 316) Cyrus is thus shown to be of the
royal line of the kings of Anshan, a city or district of rather uncertain location,
placed by some in the mountains to the N of Elam but generally thought to
have been to the E of Elam. This line of kings is called the Achaemenian line
after Achaemenes the father of Teispes.
The early history of Cyrus II is somewhat obscure, depending largely upon
rather fanciful accounts by Herodotus (Greek historian of the fifth
century B.C.E.) and Xenophon (another Greek writer of about a half century
later). However, both present Cyrus as the son of the Persian ruler Cambyses
by his wife Mandane, the daughter of Astyages, king of the Medes. (Herodotus,
45
I, 107, 108; Xenophon’s Cyropaedia, I, ii, 1) This blood relationship of Cyrus
with the Medes is denied by Ctesias, another Greek historian of the same
period, who claims instead that Cyrus became Astyages’ son-in-law by
marrying his daughter Amytis.
Cyrus succeeded his father Cambyses I to the throne of Anshan, which was
then under the suzerainty of the Median king Astyages. Diodorus (first
century B.C.E.) places the start of Cyrus’ reign in the first year of the 55th
Olympiad, or 560/559 B.C.E. Herodotus relates that Cyrus revolted against the
Median rulership and, because of the defection of Astyages’ troops, was able to
gain an easy victory and capture the capital of the Medes, Ecbatana. According
to the Nabonidus Chronicle, King Ishtumegu (Astyages) “called up his troops
and marched against Cyrus, king of Anshan, in order to me[et him in battle].
The army of Ishtumegu revolted against him and in fetters they de[livered him]
to Cyrus.” (Ancient Near Eastern Texts, p. 305) Cyrus was able to gain the
loyalty of the Medes, and thus Medes and Persians thereafter fought unitedly
under his leadership. In the following years Cyrus moved to establish his
control over the western sector of the Median Empire, advancing all the way to
the eastern border of the Lydian Empire at the Halys River in Asia Minor.
Next, Cyrus defeated wealthy King Croesus of Lydia and captured Sardis. He
then subdued the Ionian cities and placed all Asia Minor within the realm of the
Persian Empire. Thus, in a matter of a few years, Cyrus had become the major
rival of Babylon and its king, Nabonidus.
Conquest of Babylon. Cyrus now girded for a confrontation with mighty
Babylon, and from this point forward, in particular, he figured in the fulfillment
of Bible prophecy. In Isaiah’s inspired restoration prophecy concerning
Jerusalem and its temple, this Persian ruler had been named as the one
appointed by Jehovah God to effect the overthrow of Babylon and the release of
the Jews who would be exiled there. (Isa 44:26–45:7) Although this prophecy
had been recorded well over one and a half centuries before Cyrus’ rise to
power and though the desolation of Judah evidently took place before Cyrus
was even born, still Jehovah declared that Cyrus would act as His “shepherd”
on behalf of the Jewish people. (Isa 44:28; compare Ro 4:17.) By virtue of this
advance appointment, Cyrus was called Jehovah’s “anointed one” (a form of the
Hebrew ma·shi′ach, messiah, and the Greek khri·stos′, christ). (Isa 45:1) God’s
‘calling him by his name’ (Isa 45:4) at that early date does not imply that He
gave Cyrus his name at birth, but means that Jehovah foreknew that such a
man by that name would arise and that Jehovah’s call to him would be, not
anonymous, but direct, specific, by name.
Thus, unknown to King Cyrus, who was likely a pagan devotee of
Zoroastrianism, Jehovah God had been figuratively ‘taking Cyrus’ right hand’ to
lead or strengthen him, girding him and preparing and smoothing the way for
his accomplishing the divine purpose: the conquest of Babylon. (Isa 45:1, 2, 5)
As the One “telling from the beginning the finale, and from long ago the things
that have not been done,” Almighty God had shaped the circumstances in
human affairs for fully carrying out his counsel. He had called Cyrus “from the
46
sunrising,” from Persia (to the E of Babylon), where Cyrus’ favorite capital of
Pasargadae was built, and Cyrus was to be like “a bird of prey” in swiftly
pouncing upon Babylon. (Isa 46:10, 11) It is of note that, according to The
Encyclopaedia Britannica (1910, Vol. X, p. 454), “the Persians bore an eagle
fixed to the end of a lance, and the sun, as their divinity, was also represented
upon their standards, which . . . were guarded with the greatest jealousy by the
bravest men of the army.”
How did Cyrus divert the water of the Euphrates?
The Bible prophecies relating to Cyrus’ conquest of Babylon foretold that its
rivers would be dried up and its gates left unshut, that there would be a sudden
invasion of the city and a lack of resistance on the part of Babylon’s soldiers.
(Isa 44:27; 45:1, 2; Jer 50:35-38; 51:30-32) Herodotus describes a deep,
wide moat encompassing Babylon, relating that numerous bronze (or copper)
gates provided entrance through the interior walls along the Euphrates River,
which bisected the city. Laying siege to the city, according to Herodotus (I,
191, 192), Cyrus went “drawing off the river by a canal into the lake [the
artificial lake said to have been made earlier by Queen Nitocris], which was till
now a marsh, he made the stream to sink till its former channel could be
forded. When this happened, the Persians who were posted with this intent
made their way into Babylon by the channel of the Euphrates, which had now
sunk about to the height of the middle of a man’s thigh. Now if the Babylonians
had known beforehand or learnt what Cyrus was planning, they would have
suffered the Persians to enter the city and brought them to a miserable end; for
then they would have shut all the gates that opened on the river and
themselves mounted up on to the walls that ran along the river banks, and so
caught their enemies as in a trap. But as it was, the Persians were upon them
unawares, and by reason of the great size of the city—so say those who dwell
there—those in the outer parts of it were overcome, yet the dwellers in the
middle part knew nothing of it; all this time they were dancing and making
merry at a festival . . . till they learnt the truth but too well. [Compare Da 5:14, 30; Jer 50:24; 51:31, 32.] Thus was Babylon then for the first time taken.”
Xenophon’s account differs somewhat as to details but contains the same
basic elements as that of Herodotus. Xenophon describes Cyrus as deeming it
nearly impossible to storm Babylon’s mighty walls and then goes on to relate
his laying siege to the city, diverting the waters of the Euphrates into trenches
and, while the city was in festival celebration, sending his forces up the
riverbed past the city walls. The troops under the command of Gobryas and
Gadatas caught the guards unawares and gained entrance through the very
gates of the palace. In one night “the city was taken and the king slain,” and
the Babylonian soldiers occupying the various citadels surrendered the following
morning.—Cyropaedia, VII, v, 33; compare Jer 51:30.
Jewish historian Josephus records an account of Cyrus’ conquest written by
the Babylonian priest Berossus (of the third century B.C.E.) as follows: “In the
seventeenth year of his [Nabonidus’] reign Cyrus advanced from Persia with a
large army, and, after subjugating the rest of the kingdom, marched upon
47
Babylonia. Apprised of his coming, Nabonnedus [Nabonidus] led his army to
meet him, fought and was defeated, whereupon he fled with a few followers
and shut himself up in the town of Borsippa [the twin city of Babylon]. Cyrus
took Babylon, and after giving orders to raze the outer walls of the city,
because it presented a very redoubtable and formidable appearance, proceeded
to Borsippa to besiege Nabonnedus. The latter surrendering, without waiting for
investment, was humanely treated by Cyrus, who dismissed him from
Babylonia, but gave him Carmania for his residence. There Nabonnedus spent
the remainder of his life, and there he died.” (Against Apion, I, 150-153 [20])
This account is distinct from the others primarily because of the statements
made concerning Nabonidus’ actions and Cyrus’ dealings with him. However, it
harmonizes with the Biblical account that Belshazzar, rather than Nabonidus,
was the king who was slain on the night of Babylon’s fall.—See BELSHAZZAR.
The cuneiform tablets found by archaeologists, though not giving details
concerning the exact manner of the conquest, do confirm the sudden fall of
Babylon to Cyrus. According to the Nabonidus Chronicle, in what proved to be
the final year of Nabonidus’ reign (539 B.C.E.) in the month of Tishri
(September-October), Cyrus attacked the Babylonian forces at Opis and
defeated them. The inscription continues: “The 14th day, Sippar was seized
without battle. Nabonidus fled. The 16th day, Gobryas (Ugbaru), the governor
of Gutium and the army of Cyrus entered Babylon without battle. Afterwards
Nabonidus was arrested in Babylon when he returned . . . In the month of
Arahshamnu [Marchesvan (October-November)], the 3rd day, Cyrus entered
Babylon.” (Ancient Near Eastern Texts, p. 306) By means of this inscription, the
date of Babylon’s fall can be fixed as Tishri 16, 539 B.C.E., with Cyrus’ entry 17
days later, occurring on Marchesvan 3.
Aryan world domination begins. By this victory Cyrus brought to an end
the domination of Mesopotamia and the Middle East by Semitic rulers and
produced the first dominant world power of Aryan origin. The Cyrus Cylinder, a
cuneiform document historians consider to have been written for publication in
Babylon, is strongly religious, and in it Cyrus is represented as ascribing the
credit for his victory to Marduk, the chief god of Babylon, saying: “He [Marduk]
scanned and looked (through) all the countries, searching for a righteous ruler
willing to lead him . . . (in the annual procession). (Then) he pronounced the
name of Cyrus (Ku-ra-as), king of Anshan, declared him (lit.: pronounced [his]
name) to be(come) the ruler of all the world. . . . Marduk, the great lord, a
protector of his people/worshipers, beheld with pleasure his (i.e. Cyrus’) good
deeds and his upright mind (lit.: heart) (and therefore) ordered him to march
against his city Babylon (Ká.dingir.ra). He made him set out on the road to
Babylon (DIN.TIRki) going at his side like a real friend. His widespread troops—
their number, like that of the water of a river, could not be established—strolled
along, their weapons packed away. Without any battle, he made him enter his
town Babylon (Su.an.na), sparing Babylon (Kádingir.raki) any calamity.”—
Ancient Near Eastern Texts, p. 315.
Why does the Cyrus Cylinder explain Babylon’s fall in a manner
48
different from the Bible?
Despite this pagan interpretation of events, the Bible shows that, on making
his proclamation authorizing the exiled Jews to return to Jerusalem and rebuild
the temple there, Cyrus acknowledged: “All the kingdoms of the earth Jehovah
the God of the heavens has given me, and he himself has commissioned me to
build him a house in Jerusalem, which is in Judah.” (Ezr 1:1, 2) This, of course,
does not mean that Cyrus became a Jewish convert but simply that he knew
the Biblical facts regarding his victory. In view of the high administrative
position in which Daniel was placed, both before and after the fall of Babylon
(Da 5:29; 6:1-3, 28), it would be most unusual if Cyrus were not informed of
the prophecies that Jehovah’s prophets had recorded and spoken, including
Isaiah’s prophecy containing Cyrus’ very name. As regards the Cyrus Cylinder,
already quoted, it is acknowledged that others aside from the king may have
had a hand in the preparation of this cuneiform document. The book Biblical
Archaeology by G. Ernest Wright (1963, p. 203) speaks of “the king, or the
bureau which framed the document” (compare the similar case with Darius at
Da 6:6-9), while Dr. Emil G. Kraeling (Rand McNally Bible Atlas, 1966, p. 328)
calls the Cyrus Cylinder “a propaganda document composed by the Babylonian
priests.” It may, indeed, have been drawn up under the influence of the
Babylonian clergy (Ancient Near Eastern Texts, p. 315, ftn. 1), thereby serving
their purpose of explaining away the utter failure of Marduk (also known as Bel)
and the other Babylonian gods to save the city, going even to the extent of
attributing to Marduk the very things that Jehovah had done.—Compare Isa
46:1, 2; 47:11-15.
Cyrus’ Decree for the Return of the Exiles. By his decreeing the end of
the Jewish exile, Cyrus fulfilled his commission as Jehovah’s ‘anointed
shepherd’ for Israel. (2Ch 36:22, 23; Ezr 1:1-4) The proclamation was made
“in the first year of Cyrus the king of Persia,” meaning his first year as ruler
toward conquered Babylon. The Bible record at Daniel 9:1 refers to “the first
year of Darius,” and this may have intervened between the fall of Babylon and
“the first year of Cyrus” over Babylon. If it did, this would mean that the writer
was perhaps viewing Cyrus’ first year as having begun late in the year
538 B.C.E. However, if Darius’ rule over Babylon were to be viewed as that of a
viceroy, so that his reign ran concurrent with that of Cyrus, Babylonian custom
would place Cyrus’ first regnal year as running from Nisan of 538 to Nisan of
537 B.C.E.
In view of the Bible record, Cyrus’ decree freeing the Jews to return to
Jerusalem likely was made late in the year 538 or early in 537 B.C.E. This
would allow time for the Jewish exiles to prepare to move out of Babylon and
make the long trek to Judah and Jerusalem (a trip that could take about four
months according to Ezr 7:9) and yet be settled “in their cities” in Judah by
“the seventh month” (Tishri) of the year 537 B.C.E. (Ezr 3:1, 6) This marked
the end of the prophesied 70 years of Judah’s desolation that began in the
same month, Tishri, of 607 B.C.E.—2Ki 25:22-26; 2Ch 36:20, 21.
Cyrus’ cooperation with the Jews was in notable contrast with their
49
treatment by earlier pagan rulers. He restored the precious temple utensils that
Nebuchadnezzar II had carried off to Babylon, gave royal permission for them
to import cedar timbers from Lebanon, and authorized the outlay of funds from
the king’s house to cover construction expenses. (Ezr 1:7-11; 3:7; 6:3-5)
According to the Cyrus Cylinder (PICTURE, Vol. 2, p. 332), the Persian ruler
followed a generally humane and tolerant policy toward the conquered peoples
of his domain. The inscription quotes him as saying: “I returned to [certain
previously named] sacred cities on the other side of the Tigris, the sanctuaries
of which have been ruins for a long time, the images which (used) to live
therein and established for them permanent sanctuaries. I (also) gathered all
their (former) inhabitants and returned (to them) their habitations.”—Ancient
Near Eastern Texts, p. 316.
Aside from the royal proclamation quoted in Ezra 1:1-4, the Biblical record
speaks of another document by Cyrus, a “memorandum,” which was filed away
in the house of the records at Ecbatana in Media and was discovered there
during the reign of Darius the Persian. (Ezr 5:13-17; 6:1-5) Concerning this
second document, Professor G. Ernest Wright says, “[it] is explicitly entitled a
dikrona, an official Aramaic term for a memorandum which recorded an oral
decision of the king or other official and which initiated administrative action. It
was never intended for publication but solely for the eye of the proper official,
following which it was filed away in government archives.”—Biblical
Archaeology, p. 203.
Death and Prophetic Significance. Cyrus is believed to have fallen in
battle in 530 B.C.E., though the details are somewhat obscure. Prior to his
death, his son Cambyses II evidently became coregent with him, succeeding to
the Persian throne as sole ruler when his father died.
The prophecies concerning the sudden fall of symbolic Babylon the Great as
set forth in the book of Revelation parallel in major respects the description of
Cyrus’ conquest of the literal city of Babylon. (Compare Re 16:12; 18:7, 8 with
Isa 44:27, 28; 47:8, 9.) The king at the head of the mighty military forces
described immediately after the account of symbolic Babylon’s fall, however, is
no earthly king but the heavenly “Word of God,” Jehovah’s true anointed
Shepherd, Christ Jesus.—Re 19:1-3, 11-16.
July 20
Bible reading: 1 Kings 12-14
No.1: 1 Kings 12:21-30
No.2: Daniel (No. 2)—Theme: Jehovah Blesses Whole-Souled Devotion (it-1 pp.
576-577)
No.3: How Can the Bible Help Husbands and Fathers? (nwt p. 30 _1-2)
No.2: Daniel (No. 2)—Theme: Jehovah Blesses Whole-Souled Devotion (it-1
pp. 576-577)
50
*** it-1 pp. 576-577 Daniel ***
2. An outstanding prophet of Jehovah of the tribe of Judah. The writer of the
book bearing his name. Very little is known of his early life, but he tells of being
taken to Babylon, likely as a teenage prince, along with other royal offspring
and nobles. (Da 1:3-6) This was in Jehoiakim’s third year (as tributary king to
Babylon), which third year started in the spring of 618 B.C.E. (Da 1:1) With
Jehoiakim’s inglorious death, Jehoiachin, his son, ruled for a few months before
surrendering. Early in 617 B.C.E., Jehoiachin and other “foremost men,” also
young Daniel (2Ki 24:15), were taken into captivity by Nebuchadnezzar.
Under Babylonian Rule. While many of the exiles were located by the river
Chebar outside the city of Babylon, Daniel and his three companions were
selected to receive special training in the writing and the tongue of the
Chaldeans to equip them for governmental service. In accord with custom, they
were given Babylonian names, Daniel’s being Belteshazzar, according to the
name of Nebuchadnezzar’s god. (Da 1:7; 4:8; see BELTESHAZZAR.) Not
wishing to pollute himself with the foods allotted, which might include some
prohibited by the Mosaic Law or defiled by pagan rituals, he made request that
their diet be limited to vegetables and water. Jehovah God gave them
“knowledge and insight in all writing and wisdom; and Daniel himself had
understanding in all sorts of visions and dreams.” (Da 1:17) Examined by the
king at the end of three years, they were found to be “ten times better than all
the magic-practicing priests and the conjurers that were in all his royal
realm.”—Da 1:20.
Daniel continued in court service until the fall of Babylon. At Daniel
chapter 1, verse 19, it is stated that his three companions also “continued to
stand before the king” (of Babylon). Whether they lived to hold this position
until Babylon’s fall is not stated, but Daniel did; and after this he was in the
Persian court until at least the third year of Cyrus.—Da 10:1.
Nebuchadnezzar’s dreams. In Nebuchadnezzar’s second year (probably
dating from Jerusalem’s overthrow in 607 B.C.E.), he has a dream that
‘agitates his spirit.’ All the wise men being unable to reveal it, Daniel comes
before the king and not only tells him the dream, by divine revelation, but
interprets it, thereby saving himself and the other wise men from execution.
This prompts Nebuchadnezzar to make Daniel “ruler over all the jurisdictional
district of Babylon and the chief prefect over all the wise men.” (Da 2:48) His
three companions receive high positions outside the court, while Daniel serves
in the court of the king.
Just why Daniel was not also involved in the issue of integrity encountered
by his companions, Shadrach, Meshach, and Abednego, when commanded to
worship the golden image set up in the Plain of Dura, is not certain. (Da 3) The
Bible is silent on the matter. Daniel’s previous course as well as his later loyalty
to God even in danger of death, as described in chapter 6, provides full
assurance that, if present, and whatever the circumstances, Daniel did not
51
compromise by bowing before the image. Also, Jehovah’s Word expresses his
approval of Daniel as wholly devoted, listing him alongside Noah and Job.—Eze
14:14, 20; Mt 24:15; Heb 11:32, 33.
Later Daniel interpreted Nebuchadnezzar’s dream, regarding the immense
tree that was cut down and then allowed to sprout again, as representing the
great Babylonian monarch himself (in the prophecy’s first fulfillment). (Da
4:20-22) Nebuchadnezzar would be insane for seven years and then would
regain his sanity and his kingdom. Nebuchadnezzar confirmed the fulfillment of
the divinely sent dream upon himself, for he saw fit to publicize the occurrence
throughout the realm.—Da 4:1, 2.
Visions. During the first and third years of Belshazzar, Daniel received two
visions (Da chaps 7, 8) in which various animals represented successive world
powers, leading to the time when these would be forcefully broken up and the
heavenly rulership would be given to “someone like a son of man.” (Da 7:1114) Whether Daniel was actually in Shushan when he received the vision
recorded in chapter 8, or saw himself there in vision, is not certain. It appears
that for many years after Nebuchadnezzar’s death Daniel was used little, if at
all, as counselor, so that the queen (likely the queen mother) found it
necessary to bring him to Belshazzar’s attention when none of the wise men
were able to interpret the ominous handwriting on the palace wall at the time of
Belshazzar’s riotous and blasphemous feast. As promised, “they heralded
concerning [Daniel] that he was to become the third ruler in the kingdom,”
Nabonidus being first ruler and his son Belshazzar being second. That same
night the city fell to the Medes and Persians, and Belshazzar was slain.—Da
5:1, 10-31.
Under Medo-Persian Rule. During the reign of Darius the Mede, Daniel
was one of the three high officials appointed over the 120 satraps who were to
rule the kingdom. Excelling greatly in governmental service because of divine
favor, Daniel was about to be elevated over all the kingdom when envy and
jealousy caused the other officials to scheme for his execution. The law that
they induced the king to enact would have to be in connection with Daniel’s
worship of God, as they could find no fault with him otherwise. The king acted
reluctantly to carry out the law, which, according to custom, could not be
changed, but he did cast Daniel into the pit of the lions. For Daniel’s firm
integrity and faith, Jehovah sent His angel to deliver him from the lions’
mouths. Darius then executed justice on the conspirators, having them
destroyed by the same lions.—Da 6.
In the first year of Darius, Daniel discerned the nearness of the end of the
70 years of desolation of Jerusalem, according to the writings of Jeremiah. (Jer
25:11, 12) Humbly Daniel acknowledged the sins of his people and prayed that
Jehovah would cause His face to shine upon the desolated sanctuary in
Jerusalem. (Da 9:1, 2, 17) He was favored with a revelation through Gabriel,
who gave him the prophecy of the 70 weeks, pinpointing the year of Messiah’s
arrival. Daniel happily lived to see the return of the Jews under Zerubbabel in
537 B.C.E., but it is not stated that he accompanied them. During the third
52
year of Cyrus (536 B.C.E.), Daniel was given a vision by an angel who, in his
mission to visit Daniel, had to contend with the prince of Persia. The angel
spoke to reveal what was to “befall [Daniel’s] people in the final part of the
days, because it is a vision yet for the days to come.” (Da 10:14) Starting with
the kings of Persia, he recorded history in advance. The prophecy revealed that
the world scene would come to be dominated by two main opposing political
powers, termed “the king of the north” and “the king of the south,” which
situation would prevail until the standing up of Michael, with a great time of
distress to follow.—Da chaps 11, 12.
Daniel may not have lived much beyond the third year of Cyrus. If he was a
teenager at the time of being brought to Babylon in 617 B.C.E., he would be
almost 100 years old when he received that vision recorded in chapters 10
through 12. The angel’s statement to Daniel, “As for you yourself, go toward
the end; and you will rest, but you will stand up for your lot at the end of the
days,” seems to imply that his life was nearing its close, with assurance of a
resurrection for him.—Da 12:13.
Daniel’s Writership. Daniel is referred to by Christ (Mt 24:15) and alluded
to at Hebrews 11:33. It cannot be demonstrated successfully by the critics that
one or more later writers of Maccabean times had to do with the writing of all
or parts of the canonical book of Daniel. However, three additions called “The
Song of the Three Holy Children,” “Susanna and the Elders,” and “The
Destruction of Bel and the Dragon” are Apocryphal and are by a later hand.
These and other writings that claim Daniel as the writer or that set forth
unusual feats or teachings by him are more in the realm of fable, revolving
around the great fame of Daniel, and are not reliable.—See APOCRYPHA; also
DANIEL, BOOK OF.
No.3: How Can the Bible Help Husbands and Fathers? (nwt p. 30 _1-2)
*** nwt p. 30 Question 17: How can the Bible help your family? ***
QUESTION 17
How can the Bible help your family?
HUSBANDS/FATHERS
“In the same way husbands should love their wives as their own bodies. A
man who loves his wife loves himself, for no man ever hated his own
body, but he feeds and cherishes it . . . Each one of you must love his
wife as he does himself.”
Ephesians 5:28, 29, 33 [Page 1569]
“Fathers, do not be irritating your children, but go on bringing them up in
the discipline and admonition of Jehovah.”
Ephesians 6:4 [Page 1569]
53
July 27
Bible reading: 1 Kings 15-17
No.1: 1 Kings 15:16-24
No.2: How Can the Bible Help Wives? (nwt p. 30 _3-4)
No.3: David—Theme: Youths, Prepare Now to Serve Jehovah Courageously (it-1
pp. 585-591)
No.2: How Can the Bible Help Wives? (nwt p. 30 _3-4)
*** nwt p. 30 Question 17: How can the Bible help your family? ***
WIVES
“The wife should have deep respect for her husband.”
Ephesians 5:33 [Page 1569]
“You wives, be in subjection to your husbands, as it is becoming in the
Lord.”
Colossians 3:18 [Page 1579]
No.3: David—Theme: Youths, Prepare Now to Serve Jehovah Courageously
(it-1 pp. 585-591)
*** it-1 pp. 585-591 David ***
DAVID
(Da′vid) [probably, Beloved].
In the New World Translation the name occurs 1,079 times in the Hebrew
Scriptures, including 75 times in superscriptions of 73 psalms, and 59 times in
the Christian Greek Scriptures. Of all Hebrew Scripture personages, only Moses
and Abraham are mentioned more frequently by Christian Bible writers. In the
1,138 places where the name David occurs, reference is to but one individual,
the second king of Israel, or the one of whom David, at times, served as a
pictorial type: “Jesus Christ, son of David.”—Mt 1:1.
This shepherd, musician, poet, soldier, statesman, prophet, and king stands
out in the Hebrew Scriptures in great prominence. Here was a fierce fighter on
the battlefield who showed endurance under hardships, a leader and
commander strong and unwavering in courage, yet humble enough to
acknowledge his mistakes and repent of his gross sins, a man capable of tender
compassion and mercy, a lover of truth and righteousness, and above all, one
with implicit trust and confidence in his God Jehovah.
David, a descendant of Boaz and Ruth, had an ancestry running back
54
through Perez to Judah. (Ru 4:18-22; Mt 1:3-6) This youngest of Jesse’s eight
sons also had two sisters or half sisters. (1Sa 16:10, 11; 17:12; 1Ch 2:16) One
of David’s brothers evidently died without having children and was thus
dropped from later genealogical records. (1Ch 2:13-16) The name of David’s
mother is not given. Some have suggested that Nahash was his mother, but it
is more probable that Nahash was the father of David’s half sisters.—2Sa
17:25; see NAHASH No. 2.
Bethlehem, located about 9 km (5.5 mi) SSW of Jerusalem, was David’s
hometown, the town where his forefathers Jesse, Obed, and Boaz had lived,
and which was sometimes called “David’s city” (Lu 2:4, 11; Joh 7:42), not to be
confused with “the City of David,” that is, Zion in Jerusalem.—2Sa 5:7.
As a Youth. We first meet up with David as he is tending his father’s sheep
in a field near Bethlehem, reminding us that it was also in a field near
Bethlehem where shepherds more than a millennium later were overawed at
being chosen to hear Jehovah’s angel announcing the birth of Jesus. (Lu 2:814) Samuel, sent by God to the house of Jesse to anoint one of his sons to be
the future king, turns down David’s seven older brothers, saying, “Jehovah has
not chosen these.” Finally David is fetched from the field. There is an
atmosphere of suspense when he enters—“ruddy, a young man with beautiful
eyes and handsome in appearance”—for until now no one knows why Samuel
has come. “Get up,” Samuel is commanded by Jehovah, “anoint him, for this is
he!” This is the one of whom Jehovah says, “I have found David the son of
Jesse, a man agreeable to my heart, who will do all the things I desire.”—1Sa
16:1-13; 13:14; Ac 13:22.
David’s years spent as a shepherd lad had a profound influence on the rest
of his life. Outdoor life prepared him to live as a fugitive when, in later life, he
fled the wrath of Saul. He also acquired skill in throwing slingstones, and he
developed endurance, courage, and a willingness to pursue and rescue sheep
separated from the flock, not hesitating to kill a bear or a lion when
necessary.—1Sa 17:34-36.
But for all of his valor as a warrior, David will also be remembered as one
skilled on the harp and as a composer of song, abilities he perhaps acquired
during the long hours spent tending the sheep. David also had a reputation for
developing new musical instruments. (2Ch 7:6; 29:26, 27; Am 6:5) David’s
love for Jehovah raised his lyrics far above the common level of simple
entertainment and made them classical masterpieces dedicated to the worship
and praise of Jehovah. The superscriptions of no less than 73 psalms indicate
that David was their composer, but still other psalms are elsewhere attributed
to David. (Compare Ps 2:1 with Ac 4:25; Ps 95:7, 8 with Heb 4:7.) Some, for
example Psalms 8, 19, 23, 29, quite likely reflect David’s experiences as a
shepherd.
All this training while caring for sheep prepared David for the greater role of
shepherding Jehovah’s people, as it is written: “[Jehovah] chose David his
servant and took him from the pens of the flock. From following the females
55
giving suck he brought him in to be a shepherd over Jacob his people and over
Israel his inheritance.” (Ps 78:70, 71; 2Sa 7:8) However, when David first left
his father’s sheep it was not to take over the kingship. Instead, he served as
the court musician upon the recommendation of an adviser of Saul, who
described David not only as “skilled at playing” but also as “a valiant, mighty
man and a man of war and an intelligent speaker and a well-formed man, and
Jehovah is with him.” (1Sa 16:18) So David became the harpist to troubled
Saul, as well as his armor-bearer.—1Sa 16:19-23.
Later, for reasons not disclosed, David returns to his father’s house for an
indeterminate period. Upon bringing provisions to his brothers in Saul’s army,
which at the time is in a standoff position with the Philistines, he is incensed at
seeing and hearing Goliath reproach Jehovah. “Who is this uncircumcised
Philistine that he has to taunt the battle lines of the living God?” David asks.
(1Sa 17:26) “Jehovah,” he adds, “who delivered me from the paw of the lion
and from the paw of the bear, he it is who will deliver me from the hand of this
Philistine.” (1Sa 17:37) Granted permission, the killer of the lion and the bear
approaches Goliath with the words: “I am coming to you with the name of
Jehovah of armies, the God of the battle lines of Israel, whom you have
taunted.” Suddenly David hurls the stone in his sling and brings the enemy
champion down. Then with Goliath’s own sword David decapitates him, and he
returns to camp with the trophies of war, the giant’s head and sword.—1Sa
17:45-54; PICTURE, Vol. 1, p. 745.
It is noteworthy that the Septuagint, as it appears in the fourth-century
Greek manuscript Vatican 1209, omits 1 Samuel 17:55 through the word
“down” in 18:6a. Hence Moffatt marks all except the last of these verses in
double brackets, calling them “either editorial additions or later interpolations.”
However, there is evidence favoring the reading of the Masoretic text.—See
SAMUEL, BOOKS OF (Sections Missing in the Greek Septuagint).
As a Fugitive. (MAP, Vol. 1, p. 746) These fast-moving events catapulted
David from the obscurity of the wilderness to public notice before the eyes of all
Israel. Placed over the men of war, David was greeted with dancing and
rejoicing when he returned from a victorious expedition against the Philistines,
the popular song of the day being, “Saul has struck down his thousands, and
David his tens of thousands.” (1Sa 18:5-7) “All Israel and Judah were lovers of
David,” and Saul’s own son Jonathan concluded with him a lifelong covenant of
mutual love and friendship, the benefits of which extended to Jonathan’s son
Mephibosheth and grandson Mica.—1Sa 18:1-4, 16; 20:1-42; 23:18; 2Sa 9:113.
This popularity stirred up envy in Saul, who kept “looking suspiciously at
David from that day forward.” Twice when David was playing as in former
times, Saul hurled a spear with the intent of pinning David to the wall, and both
times Jehovah delivered him. Saul had promised to give his daughter to
whoever killed Goliath, but now he was reluctant to give her to David. Finally
Saul agreed to the marriage of a second daughter, provided David brought him
“a hundred foreskins of the Philistines,” an unreasonable demand that Saul
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calculated would mean David’s death. Courageous David, however, doubled the
dowry, presented Saul with 200 foreskins, and was married to Michal. So now
two of Saul’s children had lovingly entered covenants with David, circumstances
that made Saul hate him all the more. (1Sa 18:9-29) When David was again
playing before Saul, the king for the third time sought to pin him to the wall.
Under the cover of night David fled, to see Saul again only under different and
indeed strange circumstances.—1Sa 19:10.
For the next several years David lived as a fugitive, constantly in flight from
place to place, relentlessly pursued by an obstinate and wicked king bent on
killing him. David first took refuge with the prophet Samuel in Ramah (1Sa
19:18-24), but when this ceased to be a hiding place he headed for the
Philistine city of Gath, stopping on the way to see High Priest Ahimelech in Nob,
where he obtained Goliath’s sword. (1Sa 21:1-9; 22:9-23; Mt 12:3, 4)
However, it was only by disguising his sanity, making childish cross marks on
the gate and letting saliva run down his beard, that he was able to escape from
Gath. (1Sa 21:10-15) Based on this experience, David composed Psalms 34
and 56. He then fled to the cave of Adullam, where his family and about 400
unfortunate and distressed men joined him. Psalm 57 or 142, or both, may
commemorate his stay in this cave. David kept on the move—from there to
Mizpeh in Moab and then back to the forest of Hereth in Judah. (1Sa 22:1-5)
When living in Keilah, he learned that Saul was preparing to attack, whereupon
he and his men, now numbering about 600, departed for the Wilderness of
Ziph. Saul continued the chase from one place to another, from the Wilderness
of Ziph at Horesh to the Wilderness of Maon. When Saul was about to seize his
prey, word came of a Philistine raid, so for a period of time Saul abandoned the
chase, allowing the fugitive to escape to En-gedi. (1Sa 23:1-29) Beautiful
Psalms praising Jehovah for providing miraculous deliverance (Ps 18, 59,
63, 70) were born out of similar experiences.
At En-gedi, Saul entered a cave to ease nature. David, who had been hiding
there in the back of the cave, crept up and cut off the skirt of Saul’s garment
but spared his life, saying that it was unthinkable on his part to harm the king,
“for he is the anointed of Jehovah.”—1Sa 24:1-22.
Following Samuel’s death. After Samuel’s death, David, still in a state of
exile, took up dwelling in the Wilderness of Paran. (See PARAN.) He and his
men extended kindness to Nabal, a wealthy stock raiser whose work was in
Carmel, to the S of Hebron, only to be rebuffed by this ingrate. Quick thinking
on the part of Nabal’s wife Abigail stayed David’s hand from exterminating the
males of the household, but Nabal was stricken by Jehovah and died.
Thereupon David married the widow, so that now, in addition to Ahinoam from
Jezreel, David had yet another wife, Abigail of Carmel; during David’s long
absence, Saul had given Michal to another man.—1Sa 25:1-44; 27:3.
For the second time David took refuge in the Wilderness of Ziph, and again
the hunt was on. David likened Saul and his 3,000 men to those searching “for
a single flea, just as one chases a partridge upon the mountains.” One night
David and Abishai crept into the sleeping camp of Saul and made off with his
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spear and water jug. Abishai wanted to kill Saul, but David spared Saul’s life
the second time, saying that, from Jehovah’s viewpoint, it was unthinkable for
him to thrust out his hand against God’s anointed one. (1Sa 26:1-25) This
occasion was the last time David saw his adversary.
David settled at Ziklag in Philistine territory, out of Saul’s reach for a period
of 16 months. A number of mighty men deserted Saul’s forces and joined the
exiles at Ziklag, enabling David to raid towns of Israel’s enemies on the S, thus
securing Judah’s boundaries and strengthening his future position as king. (1Sa
27:1-12; 1Ch 12:1-7, 19-22) When the Philistines were preparing to assault
Saul’s forces, King Achish, thinking David was “a stench among his people
Israel,” invited him to go along. However, the other axis lords rejected David as
a security risk. (1Sa 29:1-11) In the battle that culminated on Mount Gilboa,
Saul and three of his sons, including Jonathan, died.—1Sa 31:1-7.
Meanwhile, the Amalekites robbed and burned out Ziklag, carrying off all the
women and children. Immediately David’s forces pursued, overtook the
marauders, and recovered their wives and children and all the goods. (1Sa
30:1-31) Three days later an Amalekite brought the diadem and bracelet of
Saul, deceitfully boasting that he had put the wounded king to death and
hoping to receive a reward. Even though he lied in the matter, David ordered
him killed for claiming to have “put the anointed of Jehovah to death.”—2Sa
1:1-16; 1Sa 31:4, 5.
As King. (MAP, Vol. 1, p. 746) The tragic news of Saul’s death grieved David
very much. He was not so concerned that his archenemy was dead as he was
that the anointed one of Jehovah had fallen. In lamentation, David composed a
dirge entitled “The Bow.” In it he bewails how his worst enemy and his best
friend had fallen together in battle—“Saul and Jonathan, the lovable ones and
the pleasant ones during their life, and in their death they were not
separated.”—2Sa 1:17-27.
David now moved to Hebron, where the older men of Judah anointed him as
king over their tribe in 1077 B.C.E., when he was 30 years old. Saul’s son Ishbosheth was made king of the other tribes. About two years later, however,
Ish-bosheth was assassinated, his assailants bringing his head to David hoping
to receive a reward, but they too were put to death like the pretended killer of
Saul. (2Sa 2:1-4, 8-10; 4:5-12) This paved the way for the tribes who had till
then supported Saul’s son to join Judah, and in time, a force numbering
340,822 rallied and made David king of all Israel.—2Sa 5:1-3; 1Ch 11:1-3;
12:23-40.
Rule at Jerusalem. David ruled at Hebron seven and a half years before
moving his capital, at Jehovah’s direction, to the captured Jebusite stronghold,
Jerusalem. There he built the City of David on Zion and continued to rule
another 33 years. (2Sa 5:4-10; 1Ch 11:4-9; 2Ch 6:6) While living at Hebron,
King David took more wives, had Michal returned, and fathered a number of
sons and daughters. (2Sa 3:2-5, 13-16; 1Ch 3:1-4) After moving to Jerusalem,
David acquired still more wives and concubines who, in turn, bore him more
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children.—2Sa 5:13-16; 1Ch 3:5-9; 14:3-7.
When the Philistines heard that David was king of all Israel, they came up to
overthrow him. As in the past (1Sa 23:2, 4, 10-12; 30:8), David inquired of
Jehovah whether he should go against them. “Go up,” was the answer, and
Jehovah burst upon the enemy with such overpowering destruction that David
called the place Baal-perazim, meaning “Owner of Breakings Through.” In a
return encounter Jehovah’s strategy shifted, and he ordered David to circle
around and strike the Philistines from the rear.—2Sa 5:17-25; 1Ch 14:8-17.
David attempted to bring the ark of the covenant to Jerusalem, but this
failed when Uzzah touched it and was struck down. (2Sa 6:2-10; 1Ch 13:1-14)
Some three months later, with careful preparations, including sanctifying the
priests and Levites and making sure the Ark was carried on their shoulders
instead of being placed on a wagon as at first, it was brought to Jerusalem.
David, simply clad, showed his joy and enthusiasm on this great occasion by
“leaping and dancing around before Jehovah.” But his wife Michal chided David,
saying he acted “just as one of the empty-headed men.” For this unjustified
complaint Michal “came to have no child down to the day of her death.”—2Sa
6:11-23; 1Ch 15:1-29.
David also arranged for expanded worship of Jehovah at the Ark’s new
location by assigning gatekeepers and musicians and seeing that there were
“burnt offerings . . . constantly morning and evening.” (1Ch 16:1-6, 37-43) In
addition, David thought of building a temple-palace of cedar to house the Ark,
to replace its tent. But David was not permitted to build the house, for God
said: “Blood in great quantity you have spilled, and great wars you have
waged. You will not build a house to my name, for a great deal of blood you
have spilled on the earth before me.” (1Ch 22:8; 28:3) However, Jehovah
made a covenant with him promising that the kingship would everlastingly
remain in his family, and in connection with this covenant God assured him that
his son Solomon, whose name is from a root meaning “peace,” would build the
temple.—2Sa 7:1-16, 25-29; 1Ch 17:1-27; 2Ch 6:7-9; Ps 89:3, 4, 35, 36.
It was therefore in line with this kingdom covenant that Jehovah permitted
David to expand his territorial rule from the river of Egypt to the Euphrates,
securing his borders, maintaining peace with the king of Tyre, battling and
conquering opponents on all sides—Philistines, Syrians, Moabites, Edomites,
Amalekites, and Ammonites. (2Sa 8:1-14; 10:6-19; 1Ki 5:3; 1Ch 13:5;
14:1, 2; 18:1–20:8) These God-given victories made David a most powerful
ruler. (1Ch 14:17) However, David was always conscious that this position was
not his by conquest or inheritance but that it was from Jehovah, who had
placed him on the throne of this typical theocracy.—1Ch 10:14; 29:10-13.
Sins bring calamity. During the continued campaign against the
Ammonites, one of the saddest episodes of David’s life occurred. It all began
when the king, upon observing from his rooftop beautiful Bath-sheba bathing
herself, entertained wrong desires. (Jas 1:14, 15) After learning that her
husband Uriah was off to war, David had the woman brought to his palace,
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where he had relations with her. In time the king was notified that she was
pregnant. No doubt fearing that Bath-sheba would be publicly exposed and put
to death for immoral conduct, David quickly sent word to the army that Uriah
should report to him in Jerusalem, with the hope that Uriah would spend the
night with his wife. But even though David got him drunk, Uriah refused to
sleep with Bath-sheba. In desperation, David sent him back to the army with
secret instructions to the commander Joab to have Uriah put in the front lines,
where he would surely be killed. The scheme worked. Uriah died in battle, his
widow observed the customary period of mourning, and then David married the
widow before the townspeople were aware of her pregnancy.—2Sa 11:1-27.
Jehovah was watching, however, and uncovered the whole reprehensible
matter. If Jehovah had permitted the case involving David and Bath-sheba to
be handled by human judges under the Mosaic Law, both of the wrongdoers
would have been put to death, and of course, the unborn offspring of their
adultery would have died with the mother. (De 5:18; 22:22) However, Jehovah
dealt with the case himself and showed mercy to David because of the Kingdom
covenant (2Sa 7:11-16), no doubt because David himself had shown mercy
(1Sa 24:4-7; compare Jas 2:13) and because of repentance that God observed
on the part of the wrongdoers. (Ps 51:1-4) But they did not escape all
punishment. By the mouth of the prophet Nathan, Jehovah pronounced: “Here I
am raising up against you calamity out of your own house.”—2Sa 12:1-12.
And so it proved to be. The adulterine child born to Bath-sheba soon died,
even though David fasted and mourned over the sick child for seven days. (2Sa
12:15-23) Then David’s firstborn son Amnon raped his own half sister Tamar,
and he was subsequently murdered by her brother, to the grief of his father.
(2Sa 13:1-33) Later, Absalom, the third and beloved son of David, not only
attempted to usurp the throne but openly despised and publicly disgraced his
father by having relations with David’s concubines. (2Sa 15:1–16:22) Finally,
the humiliation reached its peak when civil war plunged the country into a
struggle of son against father, ending in Absalom’s death, contrary to the
wishes of David and much to his grief. (2Sa 17:1–18:33) During his flight from
Absalom, David composed Psalm 3, in which he says, “Salvation belongs to
Jehovah.”—Ps 3:8.
But for all his faults and gross sins, David always showed the right heart
condition by repenting and begging Jehovah’s forgiveness. This was
demonstrated in the affair involving Bath-sheba, after which David wrote Psalm
51, stating, “With error I was brought forth . . . in sin my mother conceived
me.” (Ps 51:5) Another instance when David humbly confessed his sins was
when Satan incited him to take a census of the men qualified for the military
forces.—2Sa 24:1-17; 1Ch 21:1-17; 27:24; see REGISTRATION.
Purchase of temple site. When the pestilence that resulted from the king’s
error in this last instance was stopped, David purchased the threshing floor of
Ornan and, as a sacrifice to Jehovah, offered up the cattle with the sledge used
for the threshing. It was on this site that Solomon later built the magnificent
temple. (2Sa 24:18-25; 1Ch 21:18-30; 2Ch 3:1) David always had it in his
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heart to build that temple, and though not permitted to do so, he was allowed
to set a great task force to hewing stones and gathering materials that included
100,000 talents of gold ($38,535,000,000) and 1,000,000 talents of silver
($6,606,000,000), and copper and iron without measure. (1Ch 22:2-16) Out of
his personal fortune David contributed gold of Ophir and refined silver valued at
more than $1,202,000,000. David also provided the architectural plans,
received by inspiration, and organized the tens of thousands of Levites into
their many divisions of service, including a great chorus of singers and
musicians.—1Ch 23:1–29:19; 2Ch 8:14; 23:18; 29:25; Ezr 3:10.
End of reign. In the closing days of David’s life, the 70-year-old king, now
confined to his bed, continued to reap calamity within his family. His fourth son,
Adonijah, without the knowledge or consent of his father and, more seriously,
without Jehovah’s approval, attempted to set himself up as king. When this
news reached David, he moved quickly to have his son Solomon, Jehovah’s
choice, officially installed as king and sit upon the throne. (1Ki 1:5-48; 1Ch
28:5; 29:20-25; 2Ch 1:8) David then counseled Solomon to walk in Jehovah’s
ways, keep his statutes and commandments, act prudently in everything, and
then he would prosper.—1Ki 2:1-9.
After a 40-year reign David died and was buried in the City of David, having
proved worthy of inclusion in Paul’s honorable list of witnesses who were
outstanding in faith. (1Ki 2:10, 11; 1Ch 29:26-30; Ac 13:36; Heb 11:32)
Quoting Psalm 110, Jesus said David had written it “by inspiration.” (Mt
22:43, 44; Mr 12:36) The apostles and other Bible writers frequently
acknowledged David as an inspired prophet of God. —Compare Ps 16:8 with Ac
2:25; Ps 32:1, 2 with Ro 4:6-8; Ps 41:9 with Joh 13:18; Ps 69:22, 23 with Ro
11:9, 10; Ps 69:25 and 109:8 with Ac 1:20.
Pictorial. The prophets often referred to David and his royal house,
sometimes in connection with the last kings of Israel who sat on “the throne of
David” (Jer 13:13; 22:2, 30; 29:16; 36:30) and sometimes in a prophetic
sense. (Jer 17:25; 22:4; Am 9:11; Zec 12:7-12) In certain Messianic
prophecies attention is focused on Jehovah’s kingdom covenant with David. For
example, Isaiah says that the one called “Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace” will be firmly established on “the throne of
David” to time indefinite. (Isa 9:6, 7; compare also 16:5.) Jeremiah likens
Messiah to “a righteous sprout” whom Jehovah “will raise up to David.” (Jer
23:5, 6; 33:15-17) Through Ezekiel, Jehovah speaks of the Messianic Shepherd
as “my servant David.”—Eze 34:23, 24; 37:24, 25.
In telling Mary that she would have a son called Jesus, the angel declared
that “Jehovah God will give him the throne of David his father.” (Lu 1:32)
“Jesus Christ, son of David,” was both the legal and the natural heir to the
throne of David. (Mt 1:1, 17; Lu 3:23-31) Paul said that Jesus was the offspring
of David according to the flesh. (Ro 1:3; 2Ti 2:8) The common people also
identified Jesus as the “Son of David.” (Mt 9:27; 12:23; 15:22; 21:9, 15; Mr
10:47, 48; Lu 18:38, 39) It was important to establish this, for, as the
Pharisees admitted, Messiah would be David’s son. (Mt 22:42) The resurrected
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Jesus himself also bore witness, saying: “I, Jesus, . . . am the root and the
offspring of David.”—Re 22:16; also Re 3:7; 5:5.
August 3
Bible reading: 1 Kings 18-20
No.1: 1 Kings 18:30-40
No.2: Deborah (No. 2)—Theme: Faithful Women Praise Jehovah (it-1 p. 600)
No.3: How Can the Bible Help Children? (nwt p. 31 _1-2)
No.2: Deborah (No. 2)—Theme: Faithful Women Praise Jehovah (it-1 p. 600)
*** it-1 p. 600 Deborah ***
2. A prophetess in Israel; the wife of Lappidoth. (Jg 4:4) There is no
evidence that Lappidoth and Barak were the same person, as some suggest.
The association of Deborah and Barak was purely because of their common
interest in liberating Israel from Canaanite oppression. Deborah dwelt under a
palm tree located in the mountainous region of Ephraim between Ramah and
Bethel; “the sons of Israel would go up to her for judgment.”—Jg 4:5.
Jehovah used Deborah to summon Barak from Kedesh-naphtali and inform
him of God’s purpose to use 10,000 men in defeating the huge army of
Canaanite King Jabin under his army chief Sisera. Barak had Jehovah’s promise
that He would give the enemy into his hand. But in addition, as he gathered the
troops and led them to Mount Tabor, he insisted on the presence of Deborah as
God’s representative, even though Deborah was a woman. Deborah proved
willing to leave her place of greater security and to join Barak. However, she
prophesied that “the beautifying thing” of the victory would go to a woman.
These words were fulfilled when the woman Jael put Sisera to death.—Jg 4:610, 17-22.
Deborah and Barak joined in singing a song on the day of victory. Part of the
song is written in the first person, indicating that Deborah was its composer, in
part, if not in its entirety. (Jg 5:7) It was a custom for the women to celebrate
victories with song and dance. (Ex 15:20, 21; Jg 11:34; 1Sa 18:6, 7; Ps 68:11)
The song gives all credit and praise to Jehovah for the victory in behalf of his
people. It adds considerably to the narrative that precedes it, and to get a full
picture the two must be viewed side by side. After describing Jehovah’s might
and majesty and recalling the condition of Israel prior to Barak’s fight, it
commends the tribes who responded to the call and inquires about others who
did not. It graphically adds details concerning the battle and the rout of the
Canaanites, the courageous act of Jael in killing Sisera, and the disappointment
of Sisera’s mother, who waited in vain for spoils and slaves of Israel to be
brought back after the expected victory of her son Sisera.—Jg 5.
No.3: How Can the Bible Help Children? (nwt p. 31 _1-2)
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*** nwt p. 31 Question 17: How can the Bible help your family? ***
CHILDREN
“Children, be obedient to your parents in union with the Lord, for this is
righteous. ‘Honor your father and your mother’ is the first command with
a promise: ‘That it may go well with you and you may remain a long time
on the earth.’”
Ephesians 6:1-3 [Page 1569]
“You children, be obedient to your parents in everything, for this is wellpleasing to the Lord.”
Colossians 3:20 [Page 1579]
August 10
Bible reading: 1 Kings 21-22
No.1: 1 Kings 22:13-23
No.2: How Can You Draw Close to God? (nwt p. 32 _1-4)
No.3: Delilah—Theme: The Love of Money Can Lead to Betrayal (it-1 pp. 608-609)
No.2: How Can You Draw Close to God? (nwt p. 32 _1-4)
*** nwt p. 32 Question 18: How can you draw close to God? ***
QUESTION 18
How can you draw close to God?
“O Hearer of prayer, to you people of all sorts will come.”
Psalm 65:2 [Page 800]
“Trust in Jehovah with all your heart, and do not rely on your own
understanding. In all your ways take notice of him, and he will make your
paths straight.”
Proverbs 3:5, 6 [Page 876]
“This means everlasting life, their coming to know you, the only true God,
and the one whom you sent, Jesus Christ.”
John 17:3 [Page 1451]
“In fact, [God] is not far off from each one of us.”
Acts 17:27 [Page 1488]
No.3: Delilah—Theme: The Love of Money Can Lead to Betrayal (it-1 pp.
608-609)
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*** it-1 pp. 608-609 Delilah ***
DELILAH
(De·li′lah) [possibly, Dangling].
A woman living in the torrent valley of Sorek. Delilah is introduced into the
Bible account toward the final part of Samson’s 20-year judgeship as the object
of his love.—Jg 16:31.
The axis lords of the Philistines, anxious to destroy Samson, each offered
Delilah 1,100 pieces of silver (if shekels, $2,422) to find out for them wherein
Samson’s great power lay. She cooperated by questioning Samson as to what
would render him powerless. Each time Samson answered, she notified the
Philistines and hid in her house Philistine warriors who were ready to take
advantage of Samson in the event he lost his strength. After three misleading
answers by Samson, Delilah continued to pester him and “pressured him with
her words all the time and kept urging him, [so that] his soul got to be
impatient to the point of dying.” Then he told her of his Naziriteship and that no
razor had ever touched his head. Certain of having the truth this time, she sent
for the Philistine axis lords, and they came to bring her the money. While
Samson slept upon her knees, an attendant cut off the seven braids of his hair.
Upon awakening, Samson found that this time his divinely provided power was
not there. The hiding Philistines grabbed hold of him, blinded him, and took him
prisoner. (Jg 16:4-21) Delilah is mentioned no more in the Bible account.
The Bible does not say that sexual relationship took place between Delilah
and Samson or that she was a prostitute. The prostitute mentioned at Judges
16:1, 2 is not the same as Delilah. This prostitute lived at Gaza, whereas
Delilah lived in the torrent valley of Sorek. Also, the following evidence
indicates Delilah possibly was an Israelitess, not a Philistine: When the axis
lords presented their proposal it was based on an extravagant sum of money
and not on patriotic sentiment.—Jg 16:5.
August 17
Bible reading: 2 Kings 1-4
No.1: 2 Kings 1:11-18
No.2: Dinah—Theme: Bad Associations Can Lead to Tragedy (it-1 p. 627)
No.3: Things We Must Do to Draw Close to God (nwt p. 32 _5–p. 33 _3)
No.2: Dinah—Theme: Bad Associations Can Lead to Tragedy (it-1 p. 627)
*** it-1 p. 627 Dinah ***
DINAH
(Di′nah) [Judged [that is, acquitted; vindicated]].
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Daughter of Jacob by Leah. Dinah may have been about six years of age
when Jacob returned to Canaan and settled at Succoth, she having been born
at Haran when her father was residing there.—Ge 30:21, 22, 25; 31:41.
At the time Jacob and his family were tenting outside the city of Shechem,
young Dinah unwisely made it a practice to visit the Canaanite girls there. On
one of these visits she was violated by Shechem the son of the Hivite chieftain
Hamor. Shechem fell in love with her, and Dinah remained in his home until
avenged by her full brothers Simeon and Levi. (Ge 34:1-31) Some contend that
Dinah must have been just a child when she was violated. However, it must be
borne in mind that before coming to Shechem, Jacob built a house and booths
at Succoth, indicating that he resided there for some time. (Ge 33:17) At
Shechem he bought a tract of land and apparently became established there for
a while. All of this, together with the fact that Shechem fell in love with Dinah,
the “young woman,” would argue that Dinah, though still young, was not a
mere child at the time of her association with Shechem.—Ge 33:18, 19; 34:12.
Years later, Dinah, with the rest of Jacob’s household, came into Egypt at
the invitation of Joseph.—Ge 46:7, 15.
No.3: Things We Must Do to Draw Close to God (nwt p. 32 _5–p. 33 _3)
*** nwt pp. 32-33 Question 18: How can you draw close to God? ***
“This is what I continue praying, that your love may abound still more
and more with accurate knowledge and full discernment.”
Philippians 1:9 [Page 1571]
“If any one of you is lacking in wisdom, let him keep asking God, for he
gives generously to all and without reproaching, and it will be given him.”
James 1:5 [Page 1616]
“Draw close to God, and he will draw close to you. Cleanse your hands,
you sinners, and purify your hearts, you indecisive ones.”
James 4:8 [Page 1619]
“This is what the love of God means, that we observe his
commandments; and yet his commandments are not burdensome.”
1 John 5:3 [Page 1634]
August 24
Bible reading: 2 Kings 5-8
No.1: 2 Kings 6:20-31
No.2: What Is Contained in the Various Books of the Hebrew Scriptures? (nwt p. 34)
No.3: Doeg—Theme: Beware of Those Who Love What Is Bad (it-1 p. 644)
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No.2: What Is Contained in the Various Books of the Hebrew Scriptures?
(nwt p. 34)
*** nwt pp. 34-35 Question 19: What is contained in the various books
of the Bible? ***
QUESTION 19
What is contained in the various books of the Bible?
HEBREW SCRIPTURES (“OLD TESTAMENT”)
PENTATEUCH (5 BOOKS):
Genesis, Exodus, Leviticus, Numbers, Deuteronomy
From creation to the founding of the ancient nation of Israel
HISTORICAL BOOKS (12 BOOKS):
Joshua, Judges, Ruth
Israel’s entry into the Promised Land and events thereafter
1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles
History of the nation of Israel down to the destruction of Jerusalem
Ezra, Nehemiah, Esther
History of the Jews after returning from exile in Babylon
POETIC BOOKS (5 BOOKS):
Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon
Collections of wise sayings and songs
PROPHETIC BOOKS (17 BOOKS):
Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, Malachi
Prophecies, or predictions, concerning God’s people
No.3: Doeg—Theme: Beware of Those Who Love What Is Bad (it-1 p. 644)
*** it-1 p. 644 Doeg ***
DOEG
(Do′eg) [possibly, Anxious; In Fright].
An Edomite serving as King Saul’s principal shepherd, a responsible position
of oversight. (1Sa 21:7; 22:9) Doeg evidently was a proselyte. Because of
being “detained before Jehovah” at Nob, possibly on account of a vow, some
uncleanness, or suspected leprosy, Doeg witnessed High Priest Ahimelech’s
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providing David with showbread and the sword of Goliath. Later, when Saul, in
addressing his servants, voiced the opinion that they were conspiring against
him, Doeg revealed what he had seen at Nob. After summoning the high priest
as well as the other priests of Nob and then questioning Ahimelech, Saul
ordered the runners to put the priests to death. When these refused, Doeg, at
Saul’s command, unhesitatingly killed a total of 85 priests. After this wicked
act, Doeg devoted Nob to destruction, slaughtering all of its inhabitants, young
and old, as well as the livestock.—1Sa 22:6-20.
As indicated by the superscription of Psalm 52, David wrote concerning
Doeg: “Adversities your tongue schemes up, sharpened like a razor, working
deceitfully. You have loved what is bad more than what is good, falsehood more
than speaking righteousness. You have loved all devouring words, O you
deceitful tongue.”—Ps 52:2-4.
August 31
Bible reading: 2 Kings 9-11
Theocratic Ministry School Review
September 7
Bible reading: 2 Kings 12-15
No.1: 2 Kings 13:12-19
No.2: Dorcas—Theme: Genuine Christians Abound in Good Works (it-1 p. 646)
No.3: What Is Contained in the Various Books of the Christian Greek Scriptures?
(nwt p. 35)
No.2: Dorcas—Theme: Genuine Christians Abound in Good Works (it-1 p.
646)
*** it-1 p. 646 Dorcas ***
DORCAS
(Dor′cas) [Gazelle].
A Christian woman in the Joppa congregation abounding in “good deeds and
gifts of mercy,” evidently including the making of inner and outer garments for
needy widows. (Ac 9:36, 39) “Dorcas” corresponds to the Aramaic “Tabitha,”
both names meaning “Gazelle.” Possibly Dorcas was known by both names, as
it was not uncommon then for Jews, especially those living in a seaport such as
Joppa with its mixed population of Jews and Gentiles, to have a Hebrew name
as well as a Greek or Latin name. Or, Luke may have translated the name for
the benefit of Gentile readers. Dorcas is the only woman mentioned in the
Scriptures as having the feminine form of the word “disciple” applied to her.
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This, however, does not mean that she held a special position in the
congregation, for all Christians were actually disciples of Jesus Christ. (Mt
28:19, 20) Though her death in 36 C.E. caused much weeping among the
widows who had apparently benefited greatly from her kindnesses, the fact that
no mention is made of sorrow on the part of a husband suggests that Dorcas
was unmarried at the time.
At her death the disciples at Joppa prepared her for burial and, on learning
that Peter was in Lydda, about 18 km (11 mi) SE of Joppa, sent for him.
Undoubtedly they had heard about Peter’s healing the paralytic Aeneas there,
and this may have given them a basis for reasoning that the apostle might
resurrect Dorcas. On the other hand, they may have turned to Peter simply for
consolation.—Ac 9:32-38.
Following a procedure similar to that used by Jesus in resurrecting Jairus’
daughter (Mr 5:38-41; Lu 8:51-55), Peter, after dismissing everyone from the
upper chamber, prayed and then said: “Tabitha, rise!” Dorcas opened her eyes,
sat up, and took Peter’s hand to rise. This is the first reported resurrection
performed by an apostle, resulting in many becoming believers throughout
Joppa.—Ac 9:39-42.
No.3: What Is Contained in the Various Books of the Christian Greek
Scriptures? (nwt p. 35)
*** nwt p. 35 Question 19: What is contained in the various books of
the Bible? ***
CHRISTIAN GREEK SCRIPTURES (“NEW TESTAMENT”)
THE FOUR GOSPELS (4 BOOKS):
Matthew, Mark, Luke, John
History of Jesus’ life and ministry
ACTS OF APOSTLES (1 BOOK):
History of the start of the Christian congregation and missionary activity
LETTERS (21 BOOKS):
Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians,
Colossians, 1 and 2 Thessalonians
Letters to various Christian congregations
1 and 2 Timothy, Titus, Philemon
Letters to individual Christians
Hebrews, James, 1 and 2 Peter, 1, 2, and 3 John, Jude
General letters to Christians
REVELATION (1 BOOK):
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Series of prophetic visions given to the apostle John
September 14
Bible reading: 2 Kings 16-18
No.1: 2 Kings 17:12-18
No.2: How Can You Get the Most out of Your Bible Reading? (nwt p. 36)
No.3: Ebed-melech—Theme: Be Fearless, and Honor Jehovah’s Servants (it-1
pp. 672-673)
No.2: How Can You Get the Most out of Your Bible Reading? (nwt p. 36)
*** nwt p. 36 Question 20: How can you get the most out of your Bible
reading? ***
QUESTION 20
How can you get the most out of your Bible reading?
ANSWER THESE QUESTIONS AS YOU READ YOUR BIBLE:
What does this tell me about Jehovah God?
How does this section of the Scriptures contribute to the Bible’s message?
How can I apply this in my life?
How can I use these verses to help others?
“Your word is a lamp to my foot, and a light for my path.”
Psalm 119:105 [Page 853]
No.3: Ebed-melech—Theme: Be Fearless, and Honor Jehovah’s Servants
(it-1 pp. 672-673)
*** it-1 pp. 672-673 Ebed-melech ***
EBED-MELECH
(E′bed-mel′ech) [Servant of the King].
An Ethiopian eunuch in the house of King Zedekiah who, by his course of
action, demonstrated that he was in full agreement with the work of Jehovah’s
prophet Jeremiah. When the princes of Judah falsely charged Jeremiah with
sedition, Zedekiah surrendered the prophet into their hands. These princes then
took Jeremiah and threw him into the miry cistern of Malchijah in the Courtyard
of the Guard, there to die without food. (Jer 38:4-6) Courageously,
notwithstanding the danger in which it placed him because of the prevailing
bitter hatred for Jeremiah and his message, Ebed-melech publicly approached
the king seated in the Gate of Benjamin and there presented an appeal in
behalf of Jeremiah. Zedekiah responded favorably. Then Ebed-melech, at the
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king’s command, took 30 men to the cistern and let down ropes with worn-out
rags and pieces of cloth for Jeremiah to place under his armpits in order to
bring him up out of the cistern. (Jer 38:7-13) Likely Zedekiah directed Ebedmelech to take 30 men along, not that so many men were needed to get
Jeremiah out of the cistern, but in order to effect a successful deliverance
despite any possible interference on the part of the princes or the priests.
Because of this righteous act toward God’s prophet, Ebed-melech was assured
by Jehovah, through Jeremiah, that he would not perish during the Babylonian
siege but would be furnished an escape.—Jer 39:15-18; see EUNUCH.
September 21
Bible reading: 2 Kings 19-22
No.1: 2 Kings 20:12-21
No.2: Ehud (No. 2)—Theme: Jehovah Delivers His People (it-1 p. 700)
No.3: What Does the Word “Amen” Mean? (Glossary, nwt p.1692)
No.2: Ehud (No. 2)—Theme: Jehovah Delivers His People (it-1 p. 700)
*** it-1 p. 700 Ehud ***
2. Son of Gera of the tribe of Benjamin (Jg 3:15), Ehud was chosen by God
to deliver the nation from an 18-year bondage to King Eglon of Moab, an
oppression God permitted because “they did what was bad in Jehovah’s
eyes.”—Jg 3:12-14.
When the Israelites began to call to Jehovah for aid, God raised up “a savior”
in the person of Ehud. In time, the Israelites sent tribute to Eglon by means of
Ehud, who had made a two-edged sword for himself, “its length being a cubit
[Heb., go′medh],” actually a linear measurement about which there is
uncertainty in this particular case. Some believe it was a short cubit of about 38
cm (15 in.). Ehud was a left-handed man, or, literally, “a man closed (impeded)
of his right hand.” But this does not mean that Ehud was crippled, as such
Hebrew phraseology is used in connection with 700 Benjamite warriors, who
are not likely to have had a physical defect but were “left-handed” and
evidently ambidextrous. (Jg 3:15, 16, ftn; 20:16; compare 1Ch 12:2.) The
Bible does not specifically say Ehud was ambidextrous, though that is possible.
Nevertheless, being left-handed, he girded the sword underneath his garment
upon his right thigh.
After presentation of the tribute, Ehud sent the tribute bearers away but
turned back at the quarries of Gilgal. Ehud then came to Eglon as the Moabite
king sat in his roof chamber, and he said to him: “A word of God I have for
you.” Interested, Eglon arose from his throne. At that, Ehud “thrust in his left
hand and took the sword off his right thigh,” plunging it into obese Eglon’s
belly, with the result that “the handle kept going in also after the blade so that
the fat closed in over the blade.” A right-handed man would likely draw his
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sword from his left side, across his body. So it is not probable that Eglon would
expect Ehud to draw a sword from the right thigh, using his left hand. The
enemy ruler now dead, Ehud escaped through the air hole, after closing and
locking the doors of the roof chamber behind him. When Eglon’s servants finally
opened the doors, they discovered that “their lord was fallen to the earth
dead!”—Jg 3:15-25.
Ehud, having escaped to the mountainous region of Ephraim, marshaled an
army of Israelites, saying to them: “Follow me, because Jehovah has given
your enemies, the Moabites, into your hand.” After capturing the fords of the
Jordan, the Israelites cut off the Moabites’ retreat to their homeland. Doubtless
already greatly demoralized by their king’s death, 10,000 Moabites were struck
down by the Israelites, “every one robust and every one a valiant man; and not
a single one escaped.” Moab having been subdued under Israel’s hand and
Ehud’s leadership, “the land had no further disturbance for eighty years.”—Jg
3:26-30.
Ehud is not specifically called “Judge Ehud”; rather he is referred to as “a
savior.” (Jg 3:15) But Othniel was called both “a savior” and a “judge” (Jg
3:9, 10), and the period was the time of the Judges. So Ehud was apparently
considered not only “a savior” but also a judge.
No.3: What Does the Word “Amen” Mean? (Glossary, nwt p.1692)
*** nwt p. 1692 Glossary ***
Amen. “So be it,” or “surely.” The word comes from the Hebrew root word
’a·man′, which means “to be faithful, trustworthy.” “Amen” was said in
agreement to an oath, a prayer, or a statement. In Revelation, it is used as a
title for Jesus.—De 27:26; 1Ch 16:36; Re 3:14.
September 28
Bible reading: 2 Kings 23-25
No.1: 2 Kings 23:8-15
No.2: What Roles Do Angels Play in God’s Purpose? (Glossary, nwt pp.1692-1693)
No.3: Eleazar (No.1)—Theme: Steadfastly Serve Jehovah (it-1 p. 705)
No.2: What Roles Do Angels Play in God’s Purpose? (Glossary, nwt
pp.1692-1693)
*** nwt pp. 1692-1693 Glossary ***
Angels. From the Hebrew mal·’akh′ and the Greek ag′ge·los. Both words
literally mean “messenger” but are rendered “angel” when referring to spirit
messengers. (Ge 16:7; 32:3; Jas 2:25; Re 22:8) Angels are powerful spirit
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creatures, created by God long before the creation of mankind. They are also
referred to in the Bible as “holy myriads,” “sons of God,” and “morning stars.”
(De 33:2; Job 1:6; 38:7) They were not made with the ability to reproduce
their own kind but were created individually. They number well over a hundred
million. (Da 7:10) The Bible indicates that they have personal names and
distinct personalities, yet they humbly refuse to receive worship, and most even
avoid disclosing their names. (Ge 32:29; Lu 1:26; Re 22:8, 9) They have
different ranks and are assigned a variety of roles, including serving before
Jehovah’s throne, conveying his messages, intervening in behalf of Jehovah’s
earthly servants, executing God’s judgments, and supporting the preaching of
the good news. (2Ki 19:35; Ps 34:7; Lu 1:30, 31; Re 5:11; 14:6) In the future
they will support Jesus in fighting the battle of Armageddon.—Re 19:14, 15.
No.3: Eleazar (No.1)—Theme: Steadfastly Serve Jehovah (it-1 p. 705)
*** it-1 pp. 705-706 Eleazar ***
ELEAZAR
(El·e·a′zar) [God Has Helped].
1. The third-named son of High Priest Aaron by his wife Elisheba. Eleazar
was of the family of Kohath the son of Levi. (Ex 6:16, 18, 20, 23; Nu 3:2)
Aaron and his sons, Nadab, Abihu, Eleazar, and Ithamar, constituted the
priesthood of Israel at the time of its installation by Moses.—Le 8.
In the second year after leaving Egypt, when the tabernacle had been set
up, Eleazar is mentioned as being chief of the Levites. (Nu 1:1; 3:32) He must
have been at least 30 years of age at the time, inasmuch as he was performing
priestly duties.—Nu 4:3.
Eleazar was one of those above 20 years of age who had left Egypt and who
also entered the Promised Land. Being of the tribe of Levi, he was not included
in God’s condemnation expressed against the other 12 tribes, that none of
them from 20 years old upward would enter the Promised Land, with the
exception of Joshua and Caleb. Levi had no representative among the 12 spies,
10 of whom brought back bad reports, and the Levites apparently were not
included in the faithless, rebellious murmuring against Jehovah.—Nu 13:4-16;
14:26-30.
Shortly after the dedication of the tabernacle and the consecration of Aaron
and his sons for the priesthood (Le 8), Nadab and Abihu offered up illegitimate
fire to Jehovah and were killed by fire proceeding from Jehovah. (Le 10:1, 2;
Nu 3:2-4) Aaron, with his two faithful sons Eleazar and Ithamar, continued to
carry on the priesthood. With the division of duties in the care of the sanctuary,
Eleazar had oversight of the tabernacle with its utensils, constant grain offering,
oil, and incense. (Nu 4:16) At Jehovah’s command Eleazar took up the copper
fire holders that Korah and the others associated with him (none of whom were
priests) had used to offer up incense to Jehovah in a desire to take over priestly
duties. These were made into thin metal plates with which the altar was
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overlaid. (Nu 16:37-40) Eleazar officiated at the sin offering of the red heifer
that provided the ashes for cleansing from certain uncleannesses.—Nu 19:2, 3;
Heb 9:13.
After the Israelites went to war to punish the Midianites for the affair of Peor,
Eleazar was on hand to aid in dividing the spoils taken from the Midianites and
to declare God’s statute regarding the things taken.—Nu 31:6, 21-41.
Phinehas, Eleazar’s son by one of the daughters of Putiel, was rewarded by
Jehovah with a covenant of peace for his zealous action in behalf of pure
worship at the time Israel sinned in connection with the Baal of Peor. This may
be considered as added to the covenant for the priesthood Jehovah had made
with the tribe of Levi.—Nu 25:1-13; Ex 6:25.
Becomes High Priest. In the 40th year of the wilderness journey, upon
Aaron’s death at the age of 123 years, Eleazar, then about 70 years of age,
became high priest. (Nu 33:37-39) Eleazar, therefore, was the first high priest
of Israel to officiate in the Promised Land when they entered about eight
months later. (Nu 20:25-28; De 10:6; Jos 4:19) It was before Eleazar that
Joshua was to stand to be appointed as Moses’ successor, and Eleazar was to
continue to give support to Joshua in the appointment and to transmit to him
Jehovah’s decisions on questions of importance according to the judgment of
the Urim and the Thummim. (Nu 27:18-23) Eleazar also worked together with
Joshua in the distribution of the Promised Land after the conquest of Canaan.—
Jos 14:1; 21:1-3.
Head of Major Priestly House. The time of Eleazar’s death is not stated in
the Scriptures with exactness, but it seems to have been near the time of the
death of Joshua. Eleazar was succeeded by his son Phinehas. (Jos 24:29,
30, 33; Jg 20:27, 28) Eleazar manifested the trait of zeal for Jehovah’s true
worship and conducted the priesthood with honor all his days. Jewish tradition
holds that during the time the tabernacle was in Shiloh, there were 16 courses
of priests, 8 in the family of Eleazar and 8 in that of his brother Ithamar.
However, in David’s time there were more chief men in the family of Eleazar
than of Ithamar. Therefore David made 16 priestly divisions of the house of
Eleazar and 8 of the house of Ithamar, making a total of 24 divisions that
served in turn later at the temple.—1Ch 24:1-4.
October 5
Bible reading: 1 Chronicles 1-4
No.1: 1Chronicles 1:28-42
No.2: Eli, I—Theme: Permissiveness Dishonors God (it-1 pp. 706-707)
No.3: To Whom Does the Term “Antichrist” Refer? (Glossary, nwt p.1693)
No.2: Eli, I—Theme: Permissiveness Dishonors God (it-1 pp. 706-707)
*** it-1 pp. 706-707 Eli, I ***
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ELI, I
(E′li) [Ascended; Gone Up].
A high priest of Israel; evidently a descendant of Aaron’s fourth-named son
Ithamar. (Compare 2Sa 8:17; 1Ki 2:27; 1Ch 24:3; Ex 6:23.) As high priest, Eli
judged Israel for 40 years. Samuel began to be a prophet during his lifetime.
(1Sa 4:18; 3:10-13, 19-21) Eli’s day was one characterized by spiritual famine
in Israel, for “word from Jehovah had become rare in those days; there was no
vision being spread abroad.”—1Sa 3:1.
The first glimpse of Eli is given in chapter 1 of First Samuel. Eli is seated
outside by the doorpost of the tabernacle and is rebuking righteous Hannah,
whom he judges to be drunk, when actually she has been praying extendedly
before Jehovah there in front of the tabernacle. Upon Hannah’s reply that she is
not drunk but has spoken out of the abundance of her concern and vexation, Eli
dismisses her in peace. Jehovah answers Hannah’s prayer, and she gives birth
to a son whom she names Samuel. As soon as he is weaned she, in keeping
with her vow, turns him over for service at the tabernacle.—1Sa 1:9-18, 20,
24, 28; 2:11, 18.
Lax in Disciplining Sons. As a father and high priest in Israel, Eli is lax in
applying Jehovah’s discipline. His two sons, Hophni and Phinehas, serve as
officiating priests, but they are “good-for-nothing men,” only interested in
satisfying their bellies and unclean sexual desires. They are not content with
the portion of the sacrifice assigned to them by God’s law, and even serve
themselves ahead of Jehovah by having an attendant demand raw meat from
the offerer before making the fat smoke upon the altar. Eli’s greedy, sensual
sons use their position at the tent of meeting to carry on vice and theft at the
expense of Jehovah’s pure worship. Even when his corrupt sons have immoral
intercourse with the women who serve at the entrance of the tabernacle, Eli
does not oust them from office but merely rebukes them mildly. Eli keeps
honoring his sons more than Jehovah.—1Sa 2:12-17, 22-25, 29.
In the course of time a prophet of God comes with a dire message of
warning: The power and influence of the house of Eli is to be chopped off, so
that there will not come to be an old man in his house. His corrupt sons are
appointed to die in one day. (1Sa 2:27-36) Through none other than the young
boy Samuel, Jehovah reaffirms the adverse judgment upon the house of Eli.
(1Sa 3:11-14) Samuel is afraid to relate the message, but does so at Eli’s
request. Eli then meekly submits, saying: “It is Jehovah. What is good in his
eyes let him do.”—1Sa 3:15-18.
Jehovah Judges His House. Retribution comes according to God’s word.
Israel loses about 4,000 men in battle with the Philistines. The Israelites decide
to get the Ark from Shiloh and to bring it into the camp, thinking that this will
result in deliverance from their enemies. But the Philistines step up their battle
efforts. Thirty thousand Israelites are slain. The Ark is captured. Hophni and
Phinehas, who are there with the Ark, die. A man from Benjamin hurries from
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the battle lines to bring the report to Eli. Blind and feeble, 98-year-old Eli is
sitting on a seat by the roadside, his heart atremble concerning the Ark. Upon
hearing that the Ark has been captured, Eli falls over backward and dies of a
broken neck.—1Sa 4:2-18.
Further retribution against the house of Eli came at the hands of King Saul,
who ruthlessly ordered the murder of the priests of Nob, the descendants of Eli
through Phinehas’ son Ahitub. (1Sa 14:3; 22:11, 18) Only Abiathar, a son of
Ahimelech, escaped the massacre and continued serving as priest throughout
David’s reign. (1Sa 22:20; 2Sa 19:11) However, Abiathar was removed as
priest by Solomon for having offered help to the rebellious conspirator
Adonijah. (1Ki 1:7; 2:26, 27) Thus the judgment of Jehovah on Eli’s house was
fulfilled, and his descendants were ousted from the high-priestly office for all
time.—1Sa 3:13, 14.
No.3: To Whom Does the Term “Antichrist” Refer? (Glossary, nwt p.1693)
*** nwt p. 1693 Glossary ***
Antichrist. The Greek term has a twofold meaning. It refers to that which is
anti, or opposed to, Christ. It may also refer to a false Christ, one in the place
of Christ. All people, organizations, or groups that falsely claim to represent
Christ or claim to be the Messiah or that oppose Christ and his disciples can
properly be called antichrists.—1Jo 2:22.
October 12
Bible reading: 1 Chronicles 5-7
No.1: 1Chronicles 6:48-60
No.2: What Is Apostasy? (Glossary, nwt p.1693)
No.3: Elihu (No.1)—Theme: True Friends Speak the Truth (it-1 p. 710)
No.2: What Is Apostasy? (Glossary, nwt p.1693)
*** nwt p. 1693 Glossary ***
Apostasy. This term in Greek (a·po·sta·si′a) comes from a verb literally
meaning “to stand away from.” The noun has the sense of “desertion,
abandonment, or rebellion.” In the Christian Greek Scriptures, “apostasy” is
used primarily with regard to those who defect from true worship.—Pr 11:9; Ac
21:21; 2Th 2:3.
No.3: Elihu (No.1)—Theme: True Friends Speak the Truth (it-1 p. 710)
*** it-1 p. 710 Elihu ***
ELIHU
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(E·li′hu) [My God Is He].
1. “The son of Barachel the Buzite of the family of Ram.” As a descendant of
Buz, Elihu was evidently a distant relative of Abraham. (Job 32:1, 2, 6; Ge
22:20, 21) Likely Elihu listened carefully to the entire debate between Job and
his three would-be comforters. But, out of due respect for their age, he
remained silent until all had finished speaking. Though modern critics have
labeled Elihu as loquacious, saying that his speeches were long-winded, the
statements of Elihu were not those of an impertinent young man. He fully
appreciated that wisdom was not the exclusive possession of those advanced in
years, but that God’s spirit made one truly wise. Elihu, therefore, leaned
heavily on God’s spirit. He was thus able to discern correctly that Job had failed
to appreciate that the vindication of Jehovah God is far more important than
the vindication of any man and that Job’s three friends had actually pronounced
God wicked.—Job 32:2-9, 18.
Elihu was impartial, not bestowing a flattering title on anyone. He recognized
that he, like Job, was made of clay and that the Almighty was his Creator. Elihu
had no intention of terrifying Job but spoke to him as a true friend, addressing
Job by name, something that was not done by Eliphaz, Bildad, or Zophar.—Job
32:21, 22; 33:6.
In every respect Elihu exalted the position of the true God: The Almighty is
just, rewarding the individual according to his conduct. He judges without
partiality and is fully aware of the course taken by men. God hears the outcry
of the afflicted. He is a Teacher who makes men wiser than the animal creation.
Only untruth does God not hear, and so Elihu encouraged Job to wait for Him.
Furthermore, Elihu assured Job that God was with him and that He would not
preserve the wicked alive, but that those serving Him “will finish their days in
what is good.” (Job 36:11) Job was then admonished to magnify the activity of
God, the great Provider, who gives food in abundance. Elihu called Job’s
attention to the great things done by God and His control of natural forces,
encouraging Job to show himself “attentive to the wonderful works of God.”
(Job 37:14) Elihu concluded on a lofty plane, saying concerning the Almighty:
“He is exalted in power, and justice and abundance of righteousness he will not
belittle. Therefore let men fear him.”—Job 37:23, 24; chaps 34-37.
Only by God’s spirit was it possible for Elihu to evaluate matters correctly
and to speak the words having a fulfillment upon Job when he was restored:
“Let him off from going down into the pit! I have found a ransom! Let his flesh
become fresher than in youth; let him return to the days of his youthful
vigor.”—Job 33:24, 25.
October 19
Bible reading: 1 Chronicles 8-11
No.1: 1Chronicles 11:15-25
No.2: Elijah (No.1)—Theme: Never Underestimate the Power of Prayer (it-1 pp.
76
710-713)
No.3: Who Is the Archangel? (Glossary, nwt p.1693)
No.2: Elijah (No.1)—Theme: Never Underestimate the Power of Prayer (it-1
pp. 710-713)
*** it-1 pp. 710-713 Elijah ***
ELIJAH
(E·li′jah) [My God Is Jehovah].
1. One of the foremost prophets of Israel. Evidently his home was in
Tishbeh, thought by some to be a village in the land of Gilead, E of the Jordan
River. (1Ki 17:1) He started his long career as prophet in Israel during the
reign of King Ahab, who began to rule about 940 B.C.E., and continued during
the reign of Ahab’s son Ahaziah (began c. 919 B.C.E.). (1Ki 22:51) The last
time he is mentioned as serving as a prophet (this time for Judah) is toward the
end of the eight-year reign of King Jehoram of Judah, which rule started in
913 B.C.E.—2Ch 21:12-15; 2Ki 8:16.
Through Elijah, Jehovah provided a pillar of strength for true worship in a
time when Israel’s spiritual and moral condition had fallen to an alarmingly low
state. King Ahab the son of Omri had continued the calf worship established by
Jeroboam, but worse, he had married Jezebel the daughter of the Sidonian king
Ethbaal. Under her influence, Ahab added greatly to his sins beyond all Israel’s
previous kings by introducing Baal worship on a grand scale. Baal priests and
prophets multiplied, and corruption reached an extreme state. Jezebel’s hatred
of Jehovah caused persecution and slaughter of the prophets; they were driven
into hiding in caves.—1Ki 16:30-33; 18:13.
Fed by Ravens. Elijah first appears in the record when he is sent by
Jehovah to announce chastisement upon Israel for their sins. His first reported
words are: “As Jehovah the God of Israel before whom I do stand is living.”
Elijah points out that Jehovah the living God of Israel has decreed that no rain
or dew will occur for a period of years, except at Elijah’s word. This time period
proves to be three years and six months. (1Ki 17:1; Jas 5:17) After this
announcement Jehovah directs Elijah to the torrent valley of Cherith to the E of
the Jordan in the territory of the tribe of Gad. Here, miraculously, ravens bring
food to him. He gets water from the torrent valley, which in due time dries up
because of the drought. Jehovah continues to guide him, sending him outside
the territory of Israel to Zarephath, a Phoenician town dependent upon Sidon at
that time. Here, near the city of Sidon, where King Ahab’s father-in-law Ethbaal
is ruling (1Ki 16:31), Elijah meets a widow preparing a final meal for herself
and her son with their very last bit of flour and oil. Elijah requests a cake, with
the promise of Jehovah’s provision for her during the drought. Because she
recognizes him as a man of God, she complies and is blessed. (Compare Mt
10:41, 42.) During Elijah’s stay in her home her son dies. Elijah prays to God,
who brings him to life, the first recorded resurrection and the third of Elijah’s
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eight miracles.—1Ki 17.
How did Elijah impress upon Israel that Jehovah is indeed the true
God?
In the meantime Ahab has looked everywhere in a fruitless search for Elijah,
doubtless to put him to death. (1Ki 18:10) Eventually God instructs Elijah to
show himself to Ahab. Elijah encounters Ahab and requests a meeting with the
450 prophets of Baal and the 400 prophets of the sacred pole (Asherah). Ahab
gathers the prophets to Mount Carmel, not far from the Mediterranean Sea.
(PICTURE, Vol. 1, p. 950) Elijah now, before the people, proposes a test to
prove who is the true God to be followed. The one that answers by consuming a
bull sacrificed to him is to be acknowledged by all. Fair enough, the people
agree. Baal is first called on, but in vain. There is no fire, no proof that Baal is a
living god, although his prophets keep praying to him, yes, even cutting
themselves according to their ritual. They limp about the altar under a burning
sun for the greater part of the day while Elijah mercilessly mocks them,
increasing their frenzy.—1Ki 18:18-29.
Now it is Elijah’s turn. Using 12 stones, he mends an altar that was torn
down, probably at Jezebel’s instance. Then he has the people soak the offering
and the altar in water three times; even the trench around the altar,
circumscribing an area perhaps 32 m (103 ft) square, is filled with water. (1Ki
18:30-35) About the time of the daily evening grain offering, Elijah prays once
to Jehovah, who sends fire from the heavens to consume not just the offering
but also the wood, the stones of the altar, and the water in the trench. (1Ki
18:36-38) The people, seeing this, fall upon their faces and say: “Jehovah is
the true God! Jehovah is the true God!” Then Elijah has all the 450 prophets of
Baal slaughtered at the torrent valley of Kishon. Answering Elijah’s prayer,
Jehovah breaks the drought by a downpour of rain. By Jehovah’s power Elijah
then runs ahead of Ahab’s chariot, perhaps as much as 30 km (19 mi), to
Jezreel.—1Ki 18:39-46.
Flees From Jezebel. On being informed of the death of her Baal prophets,
Queen Jezebel vows to have Elijah put to death. In fear Elijah flees some 150
km (95 mi) southwestward to Beer-sheba, to the W of the lower Dead Sea.
(MAP, Vol. 1, p. 949) Leaving his attendant there, he goes still farther into the
wilderness, praying to die. Here the angel of Jehovah appears to him, to
prepare him for a long journey to “the mountain of the true God,” Horeb.
Sustained for the 40-day journey by what he eats then, he covers a distance of
over 300 km (190 mi). At Horeb, Jehovah speaks to him after an awe-inspiring
display of power in a wind, an earthquake, and a fire. Jehovah is not in these
manifestations; he is not a nature god, or just natural forces that are
personified. These natural forces are merely expressions of his active force, not
Jehovah himself. The Almighty shows Elijah that he still has work to do as a
prophet. Jehovah corrects Elijah’s thought that he is the lone worshiper of the
true God in Israel by showing that there are 7,000 who have not bowed to
Baal. He sends Elijah back to his assignment, naming three persons who are to
be anointed, or commissioned, to do a work for Jehovah: Hazael as king over
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Syria, Jehu as king over Israel, and his own successor Elisha.—1Ki 19:1-18.
Appoints Elisha as Successor. Elijah next travels toward the hometown of
Elisha, Abel-meholah. Finding Elisha plowing a field, Elijah throws his official
garment over him, indicating an appointing, or anointing. Elisha follows Elijah
closely from that time on as his attendant. He is doubtless with Elijah when
another occasion arises to prophesy against Ahab. The greedy Baal-worshiping
king has illegally seized a vineyard, the hereditary possession of Naboth the
Jezreelite, by allowing his wife Jezebel to use false charges, false witnesses,
and unrighteous judges to have Naboth murdered. Elijah meets Ahab at the
vineyard and tells Ahab that his blood will be licked up by the dogs at the same
place where they had licked up the blood of Naboth. He also announces a
similar fate for Jezebel.—1Ki 19:19; 21:1-26.
About three years later Ahab dies in battle. His war chariot is washed by the
pool of Samaria, and the dogs lick up his blood. Jezebel’s execution, however,
awaits a time perhaps 15 years later. Ahab was succeeded by his son Ahaziah.
This king follows in his wicked father’s footsteps, for when he is injured in an
accident he turns to the false god Baal-zebub, the god of Ekron, to inquire
regarding the outcome of his sickness. Elijah sends him Jehovah’s word that
because of this he will positively die. When Ahaziah sends in succession three
groups to get Elijah, each group composed of a chief with 50 men, the prophet
calls down fire from the heavens to annihilate the first two groups, but on the
plea of the third chief, he goes back with him to pronounce the judgment
against Ahaziah in person.—1Ki 22:1, 37, 38; 2Ki 1:1-17.
Elisha Succeeds Him. In harmony with Elijah’s action in appointing Elisha
years earlier, the time comes when Elijah must transfer the mantle of this
prophetic office to Elisha, who has been well trained. This takes place during
the rule of Ahaziah’s successor, his brother Jehoram of Israel. At that time
Elijah goes to Bethel, from there to Jericho and down to the Jordan, Elisha
sticking close to him all the way. There Elisha is rewarded for his faithfulness by
seeing a fiery war chariot and fiery horses and Elijah ascending in a windstorm
to the heavens. Elisha takes up Elijah’s official garment that had fallen off him,
and “two parts” (like a firstborn son’s portion) in Elijah’s spirit, a spirit of
courage and of being “absolutely jealous for Jehovah the God of armies,” come
on him.—2Ki 2:1-13; 1Ki 19:10, 14; compare De 21:17.
Elijah does not die at this time, nor does he go into the invisible spirit realm,
but he is transferred to another prophetic assignment. (Joh 3:13) This is shown
by the fact that Elisha does not hold any period of mourning for his master. A
number of years after his ascension in the windstorm Elijah is still alive and
active as a prophet, this time to the king of Judah. Because of the wicked
course taken by King Jehoram of Judah, Elijah writes him a letter expressing
Jehovah’s condemnation, which is fulfilled shortly thereafter.—2Ch 21:12-15;
see HEAVEN (Ascension to Heaven).
Miracles. Eight miracles are credited to Elijah in the Bible account. They
are: (1) shutting off rain from heaven, (2) keeping the flour and oil supply of
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the widow of Zarephath renewed, (3) resurrecting the widow’s son, (4) having
fire fall from heaven in answer to prayer, (5) having rain break the drought in
answer to prayer, (6) calling down fire on King Ahaziah’s captain and his 50
men, (7) calling down fire on a second captain and his 50, and (8) parting the
Jordan River by smiting it with his official garment. His ascension to the
heavens was also miraculous, but it was the direct act of God, not something
initiated by a prayer or proclamation made by Elijah.
Elijah was a powerful advocate of the true worship of Jehovah. He did a
tremendous destructive work against Baalism in Israel; the work begun by him
was carried on by Elisha, and the execution of Jezebel and the destruction of
unclean Sidonian Baalism were accomplished by Jehu. In Elijah’s day 7,000,
including Obadiah, Ahab’s household manager, were found to be faithful to
Jehovah; Elijah doubtless strengthened some of them greatly. Elijah appointed
Elisha as his successor, but the anointing of Hazael and that of Jehu were left
for Elisha to carry out.
The apostle Paul undoubtedly refers to Elijah when he speaks of “Samuel
and the other prophets, who through faith . . . effected righteousness . . .
Women received their dead by resurrection.” He is therefore among the “cloud”
of faithful witnesses of old. (Heb 11:32-35; 12:1) The disciple James points to
Elijah as proof of the efficacy of prayers of “a man with feelings like ours,” who
righteously serves God.—Jas 5:16-18.
Work Prophetic of Things to Come. About 450 years after Elijah’s time,
Malachi prophesied that Elijah the prophet would appear “before the coming of
the great and fear-inspiring day of Jehovah.” (Mal 4:5, 6) The Jews of Jesus’
day were in expectation of Elijah’s coming to fulfill this prophecy. (Mt 17:10)
Some thought that Jesus was Elijah. (Mt 16:14) John the Baptizer, who wore a
hair garment and a leather girdle around his loins as did Elijah, denied that he
actually was Elijah in person. (2Ki 1:8; Mt 3:4; Joh 1:21) The angel had not
told John’s father Zechariah that John would be Elijah, but that he would have
“Elijah’s spirit and power . . . to get ready for Jehovah a prepared people.” (Lu
1:17) Jesus indicated that John did that work but was not recognized by the
Jews. (Mt 17:11-13) After John’s death a visionary appearance of Elijah along
with Moses occurred at Jesus’ transfiguration, indicating that there was
something yet to take place as represented by the work that Elijah had done.—
Mr 9:1-8.
No.3: Who Is the Archangel? (Glossary, nwt p.1693)
*** nwt p. 1693 Glossary ***
Archangel. Meaning “chief of the angels.” The prefix “arch” means “chief” or
“principal.” This definition, coupled with the fact that “archangel” in the Bible is
used only in the singular, indicates that there is just one archangel. The Bible
gives the name of the archangel, identifying him as Michael.—Da 12:1; Jude 9;
Re 12:7.
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October 26
Bible reading: 1 Chronicles 12-15
Theocratic Ministry School Review
November 2
Bible reading: 1 Chronicles 16-20
No.1: 1Chronicles 17:15-27
No.2: What Was the Ark of the Covenant? (Glossary, nwt p.1693)
No.3: Eliphaz (No. 2)—Theme: Jehovah Hates a False Tongue (it-1 pp. 713-714)
No.2: What Was the Ark of the Covenant? (Glossary, nwt p.1693)
*** nwt p. 1693 Glossary ***
Ark of the covenant. The chest made of acacia wood and overlaid with
gold, which was kept in the Most Holy of the tabernacle and later in the Most
Holy of the temple built by Solomon. It had a solid gold cover with two cherubs
facing each other. Its principal contents were the two tablets of the Ten
Commandments. (De 31:26; 1Ki 6:19; Heb 9:4)—See App. B5 and B8.
No.3: Eliphaz (No. 2)—Theme: Jehovah Hates a False Tongue (it-1 pp. 713714)
*** it-1 pp. 713-714 Eliphaz ***
2. One of Job’s three companions. (Job 2:11) A Temanite, he was likely a
descendant of No. 1 above, therefore a descendant of Abraham and distantly
related to Job. He and his posterity boasted of their wisdom. (Jer 49:7) Of the
three “comforters,” Eliphaz stands out as the most important and influential,
suggesting that he may also have been the oldest. He speaks first in the three
rounds of the debate, and his speeches are longer.
Eliphaz’ reasoning in his first speech went like this: “Who that is innocent
has ever perished? And where have the upright ever been effaced?” Hence, the
conclusion he draws is that Job must have done something wicked to receive
God’s punishment. (Job chaps 4, 5) In his second upbraiding Eliphaz ridicules
Job’s wisdom: “Will a wise person himself answer with windy knowledge, or will
he fill his belly with the east wind? . . . What do you actually know that we do
not know?” “Over the Almighty,” Eliphaz implies, Job “tries to show himself
superior.” Concluding his second smear of Job’s virtues, the Edomite paints
righteous Job as an apostate, living in tents of bribery, a man full of deceit.
(Job 15) Finally Eliphaz torments Job for the third time, falsely accusing him of
all sorts of crimes—extortion, withholding water and bread from the needy, and
oppressing widows and orphans.—Job 22.
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Following Eliphaz’ second tirade Job answers well: “All of you are
troublesome comforters! Is there an end to windy words?” (Job 16:2, 3) At the
conclusion of the debates Jehovah himself addresses Eliphaz: “My anger has
grown hot against you and your two companions, for you men have not spoken
concerning me what is truthful as has my servant Job.” Eliphaz is told that they
should offer up a sacrifice and that Job will then pray in their behalf.—Job 42:79.
November 9
Bible reading: 1 Chronicles 21-25
No.1: 1Chronicles 23:1-11
No.2: Elisha—Theme: Have Deep Respect for Jehovah’s Servants (it-1 pp. 714-718)
No.3: What Really Is Armageddon? (Glossary, nwt p.1693)
No.2: Elisha—Theme: Have Deep Respect for Jehovah’s Servants (it-1 pp.
714-718)
*** it-1 pp. 714-718 Elisha ***
ELISHA
(E·li′sha) [God Is Salvation].
The son of Shaphat and a prophet of Jehovah in the tenth and ninth
centuries B.C.E.; successor to the prophet Elijah. Elijah was directed by
Jehovah to anoint Elisha from Abel-meholah. Finding Elisha plowing, Elijah
threw his official garment over him, designating an appointment. (1Ki 19:16)
Elisha was plowing behind 12 spans of bulls, “and he with the twelfth.” It is of
interest that in the 19th century William Thomson in The Land and the Book
(1887, p. 144) reported that it was a custom among the Arabs to work together
with their small plows, and one sower could easily sow all that they plowed in a
day. Elisha, in the rear of the group, would be able to stop without disrupting
the work of the rest. The fact that he sacrificed a span of the bulls and used the
implements as fuel speaks for Elisha’s promptness, decisiveness, and
appreciativeness for Jehovah’s call. After preparing a meal, Elisha immediately
left to follow Elijah.—1Ki 19:19-21.
For perhaps six years Elisha served as Elijah’s attendant. Elijah served as
head prophet, and Elisha worked closely with him, being known as the one who
“poured out water upon the hands of Elijah” when Elijah washed his hands.—
2Ki 2:3-5; 3:11.
Elisha, from the time he joined Elijah, did prophetic work in Israel during the
reigns of Kings Ahab, Ahaziah, Jehoram, Jehu, and on into the reign of Jehoash.
Ruling at this time in Judah were Jehoshaphat, Jehoram, Ahaziah, Athaliah,
Jehoash, and, likely, Amaziah. Elisha enjoyed about 60 years of ministry by
himself after Elijah’s departure.—MAP, Vol. 1, p. 949.
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The record of Elisha’s prophetic activity in Second Kings does not appear to
be altogether in chronological order. For example, in chapter 5, Gehazi is struck
with leprosy, which would exclude him from normal society. Yet, in chapter 8,
he is speaking in a friendly way to Jehoram of Israel. Also, the death of King
Jehoash of Israel is recorded in chapter 13, but this is followed by a record of
his last interview with Elisha. (2Ki 13:12-21) In some parts of the account the
works and miracles of Elisha seem to be grouped according to their nature or
likeness, for example: (1) those that were for the good of the prophets and
private persons (2Ki 4:1–6:7), then (2) those that had to do with the nation
and the king.—2Ki 6:8–7:20.
Succeeds Elijah. Elisha’s activity as successor to Elijah commences about
917 B.C.E. or shortly thereafter, at the time of Elijah’s ascension in a windstorm
to the heavens. (2Ki 1:17; 2:1, 11, 12) Before Elijah leaves, Elisha asks him for
“two parts in [his] spirit,” that is, a double part, which was due the firstborn
son. This position he occupies because of his official appointment as Elijah’s
successor at the time that Elijah threw his official garment over him. (2Ki 2:9)
Elijah, realizing that this is not his to give, tells Elisha that, if he sees Elijah
when taken from him, his desire will be granted. Jehovah confirms this by
permitting Elisha to see Elijah ascend in a windstorm to the heavens. As Elijah
departs, his rough mantle, his official garment, falls from him. Elisha picks it
up, thereby identifying himself as Elijah’s successor. At the shore of the Jordan
River, Jehovah shows that he is with Elisha when he miraculously divides the
Jordan waters as Elisha strikes them with the garment.—2Ki 2:9-15.
Crossing the Jordan, Elisha returns to the group of the sons of the prophets
at Jericho. Further establishing Elisha as the head of God’s company of
prophets is his healing of the water supply of the city of Jericho, which has
been bad and has been causing miscarriages. Going to the source of the water,
he throws salt from a small new bowl into it, and “the water continues healed
down to this day.”—2Ki 2:19-22.
From Jericho, Elisha climbs to Bethel, about 900 m (3,000 ft) above sea
level, where he had previously visited a group of the sons of the prophets in
company with Elijah. (2Ki 2:3) On the way, a band of juvenile delinquents
comes out and shows great disrespect both to him and his office as prophet.
“Go up, you baldhead! Go up, you baldhead!” they jeer. They mean for him
either to keep on going up to Bethel or to get off the earth just as his
predecessor was supposed to have done. (2Ki 2:11) To teach these boys and
their parents respect for the prophet of Jehovah, he turns and calls down evil
upon them in Jehovah’s name. Suddenly two she-bears come out from the
woods and tear to pieces 42 of their number.—2Ki 2:23, 24.
King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom
become trapped in a waterless wilderness during an expedition to put down a
revolt by King Mesha of Moab (who erected what has been called the Moabite
Stone). King Jehoshaphat calls for a prophet of God. Not for Jehoram’s benefit,
but out of respect for Jehoshaphat, who is in Jehovah’s favor, Elisha calls for a
stringed instrument player, that under the influence of music he may receive
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inspiration from Jehovah. (Compare 1Sa 10:5, 6.) Elisha has the people dig
ditches. The next morning they are full of water. As the early morning sun
shines upon the water in the ditches it appears to the Moabites to be blood.
Thinking that Israel and their allies have been slaughtered in confused fighting
among themselves, the Moabites rush in to carry away the booty. But to their
surprise Israel rises up and defeats them. (2Ki 3:4-27) This event takes place
between 917 and 913 B.C.E.
A series of miracles of a domestic nature now appear in Elisha’s record. A
widow of one of the former sons of the prophets is in dire need. Elisha
miraculously multiplies her meager oil supply and saves her sons from being
taken into slavery to her creditor. (2Ki 4:1-7) This miracle is parallel to the
second miracle of Elijah, where he multiplied the flour and oil of the widow of
Zarephath.—1Ki 17:8-16.
At Shunem in the Valley of Jezreel a prominent woman shows unusual
hospitality to Elisha because she recognizes him as “a holy man of God,” even
providing a room for him as he frequently passes by her home. For her
kindness Elisha promises her a son, though her husband at that time is old.
True to his promise, a son is born about a year later, but he dies while still a
child. Elisha now performs his first resurrection, bringing the boy back to life as
Elijah similarly raised the son of the widow in Zarephath. (2Ki 4:8-37; 1Ki
17:17-24) For her kindness to a prophet of God, she is richly rewarded.—
Compare Mt 10:41.
Elisha returns to Gilgal, N of Bethel in the mountains, to the sons of the
prophets there. A famine is on. As a stew is being prepared someone
unwittingly puts in some poisonous gourds. Immediately upon tasting the stew,
they shout: “There is death in the pot, O man of the true God.” Since it would
not do to waste food during the famine, Elisha calls for some flour, putting it
into the pot and making the stew edible so that “nothing injurious [proves] to
be in the pot.”—2Ki 4:38-41.
During the critical times of the famine, a faithful remnant of Israelite
worshipers who have not bent down to Baal appreciate the efforts of Jehovah’s
prophets and supply material food to them. When a man brings 20 barley
loaves and some grain, Elisha gives orders that this small supply be fed to all.
But there are 100 men of “the sons of the prophets” to be fed. Despite the
doubts of the one doing the serving, all eat to satisfaction, after which there are
leftovers.—2Ki 4:42-44; compare Mr 6:35-44.
Heals Naaman. During his reign, King Ben-hadad II of Syria sends his
highly respected army chief Naaman, a leper, to the king of Israel to be healed
of his leprosy. This valiant man had, although leprous, saved Syria. Evidently
the leprous condition of Naaman does not bar him from holding such a high
office in Syria, whereas it would have removed him from holding such office in
Israel. (Le 13:46) King Ben-hadad’s action in sending Naaman comes about
because of the testimony of a young Israelite girl who is a captive and who is
serving in the house of Naaman. This young girl trusts in Jehovah and tells her
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mistress of Jehovah’s prophet Elisha of Israel. The king of Israel feels sure that
Ben-hadad is picking a fight with him, for, as he says: “Am I God, to put to
death and to preserve alive?” Elisha, hearing of the king’s distress, tells the
king, “Let him come, please, to me that he may know that there exists a
prophet in Israel.”—2Ki 5:1-8.
Elisha does not come out to see Naaman, but he sends instructions through
his attendant for Naaman to bathe seven times in the Jordan River. At first this
enrages Naaman, but finally he humbles himself to perform the simple
procedure and becomes clean. Naaman returns to Elisha and vows that from
now on he will serve Jehovah the God of Israel faithfully. He takes back with
him some Israelite soil, “the load of a pair of mules,” upon which he will
sacrifice to Jehovah, without doubt looking toward the temple of Jerusalem. As
an officer of the king of Syria he will carry on his work, which includes going
with the king into the house of the false god Rimmon. As the king is supported
by him he will have to bow with the king, but he says he will no longer worship
Rimmon. He will be performing, not a religious duty, but only his duty in service
of the king. He offers Elisha a gift, which is refused. This harmonizes with the
principle that the miracle is by Jehovah’s power, not his, and he will not profit
from the office Jehovah has given him.—2Ki 5:9-19; compare Mt 10:8.
Elisha’s attendant Gehazi, greedy for selfish gain, overtakes Naaman and
asks for some of the gifts that Elisha refused. Lyingly he tries to conceal the
matter from Elisha. As a due punishment, Elisha tells him, “the leprosy of
Naaman will stick to you and your offspring to time indefinite.”—2Ki 5:20-27.
It becomes necessary for the sons of the prophets with whom Elisha is
associated to move to more spacious quarters. They are at the Jordan River
cutting beams for their new housing. One of the prophets is using a borrowed
ax, and the axhead comes off and falls into the water. Elisha, apparently
concerned that no reproach come upon the prophets, throws a piece of wood
into the water where the axhead had fallen, and the axhead floats to the top.
Jehovah thereby proves that he is backing up his prophets.—2Ki 6:1-7.
Israel Delivered From Syria. During the reign of King Jehoram of Israel,
Syria plans a surprise attack upon Israel. More than once maneuvers of Benhadad II are frustrated by Elisha, who reveals to King Jehoram every move of
the Syrians. At first Ben-hadad thinks that there is a traitor in his own camp.
But when he finds out the real source of his difficulty, he sends a military force
to Dothan, surrounding it with horses and war chariots to get Elisha. (PICTURE,
Vol. 1, p. 950) Elisha’s attendant is struck with fear, but Elisha prays to God to
open the attendant’s eyes, “and, look! the mountainous region [is] full of
horses and war chariots of fire all around Elisha.” Now, as the Syrian hosts
close in, Elisha prays for the opposite kind of miracle, “Please, strike this nation
with blindness.” Elisha says to the Syrians, “Follow me,” but he does not have
to lead them by the hand, indicating that it is mental rather than physical
blindness. They do not recognize Elisha, whom they came to take, nor do they
know where he is taking them.—2Ki 6:8-19.
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With what sort of blindness did Jehovah strike the Syrians who tried to
seize Elisha?
As to this form of blindness, William James, in his Principles of Psychology
(1981, Vol. 1, p. 59), states: “A most interesting effect of cortical disorder is
mental blindness. This consists not so much in insensibility to optical
impressions, as in inability to understand them. Psychologically it is
interpretable as loss of associations between optical sensations and what they
signify; and any interruption of the paths between the optic centres and the
centres for other ideas ought to bring it about.”
Bringing the Syrians to Samaria, Elisha prays that Jehovah open their eyes,
and the Syrians find themselves right in the middle of Samaria before King
Jehoram himself. Elisha manifests faith in Jehovah’s power and shows complete
lack of vindictiveness when he prevents the king of Israel from killing the
Syrians, for, says he, they are like captives of war. He instructs the king to feed
them, and they are feasted and sent home. The result is: “Not once did the
marauding bands of the Syrians come again into the land of Israel.”—2Ki 6:2023.
However, later on, Ben-hadad II invades, not with sporadic marauding
forays, but in force and lays siege to Samaria. The siege is so severe that at
least one case is reported to the king in which a woman eats her own son. As
the offspring of Ahab, the “son of a murderer,” King Jehoram swears to kill
Elisha. But the rash oath is not carried out. Arriving at the prophet’s house with
his adjutant, Jehoram states that he has lost all hope of aid from Jehovah.
Elisha assures the king that food supplies will be abundant the next day. The
king’s adjutant scoffs at this prediction, causing Elisha to tell him: “Here you
are seeing it with your own eyes, but from it you will not eat.” By a noise that
Jehovah causes to be heard in the camp of the Syrians, they are led to believe
that a great army of combined nations is advancing against them, and they
flee, leaving the camp intact with all its food supplies. When the king finds out
about the desertion of the Syrians, he puts the adjutant in charge of guarding
the gate of Samaria, and there he is trampled to death when the starving crowd
of Israelites rush out to plunder the camp. He sees the food but does not eat
from it.—2Ki 6:24–7:20.
Hazael, Jehu, Named as Kings. Our attention now swings to Damascus in
Syria, where King Ben-hadad II lies near death. The king’s envoy Hazael meets
Elisha and inquires if his master will revive. Jehovah’s spirit becomes operative
and enables Elisha to see a bitter picture, saddening to Elisha: Hazael as
supplanter of Ben-hadad will in time mete out unspeakable injury to Israel,
although it is a just punishment from Jehovah for their sins. He tells Hazael to
say to Ben-hadad: “‘You will positively revive,’ and Jehovah has shown me that
he will positively die.” Hazael reports the first part in words but the second part
by actions, suffocating the king under a wet coverlet and taking the throne of
Syria.—2Ki 8:7-15.
There is yet an unfinished work of Elijah for Elisha to carry out, namely, the
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anointing of Jehu as God’s executioner against the wicked house of Ahab. (2Ki
9:1-10) He carries it out over 18 years after Jehovah gave the command to
Elijah. Elisha gets to see the fulfillment of the prophecies at 1 Kings 19:15-17
and 21:21-24.
At the time of Jehu’s anointing, Jehoram rules in Israel and Ahaziah his
nephew rules in Judah. The Syrian Hazael afflicts Israel greatly during his rule,
wounding Jehoram in battle at Ramoth-gilead. (2Ki 9:15) Jehu wastes no time
in carrying out his commission to wipe out the evil house of Ahab, letting no
survivor remain. (2Ki 10:11) He goes first after King Jehoram of Israel, who is
recuperating in Jezreel. In fulfillment of Elijah’s prophecy, Jehoram is met
outside the city and put to death and thrown into the tract of the field of
Naboth the Jezreelite. (2Ki 9:16, 21-26) Entering Jezreel, Jehu kills wicked
Jezebel, mother of Jehoram of Israel and grandmother of Ahaziah of Judah.
Jehu would have her buried, but Jehovah sees to it that the dogs eat up her
fleshy parts just as his prophet Elijah had foretold, so that she can have no
tomb to memorialize her. (2Ki 9:30-37) Ahab’s 70 sons are beheaded. Ahaziah,
Ahab’s grandson, is killed (2Ki 10:1-9; 9:27, 28), and 42 brothers of Ahaziah
are slaughtered by Jehu’s executional sword.—2Ki 10:12-14; 1Ki 21:17-24.
Baal Worship Destroyed. Continuing his ride up to Samaria the capital
city, Jehu meets Jehonadab, who fully supports his execution of Baal worship,
and the two ride on to Samaria to see the final stroke that will wipe Baalism
entirely from Israel. Through strategy Jehu has all the Baal worshipers gather
to the house of Baal and put on their garments of identification. The house is
filled from end to end, and no worshipers of Jehovah are among them. Jehu
gives the command, and his men slaughter every Baal worshiper, tearing down
their sacred pillars and pulling down Baal’s house, setting the area aside for
privies.—2Ki 10:15-27.
Elisha, therefore, completes the work started by Elijah. Baal worship is
annihilated out of Israel. Elisha does not experience being carried in a
windstorm to the heavens to be taken to another location before his death, as
was Elijah. During the reign of King Jehoash of Israel, Elisha dies a natural
death. While he is on his deathbed, trouble appears for Israel again from Syria.
King Jehoash approaches Elisha and makes an apparent appeal for military help
against the Syrians when he addresses Elisha with the words: “My father, my
father, the war chariot of Israel and his horsemen!” Upon Elisha’s request,
Jehoash strikes the earth with his arrows. But as he does this with lack of real
zeal, only three times, Elisha tells him that as a consequence he will be granted
only three victories over Syria. This is fulfilled.—2Ki 13:14-19, 25.
Work Accomplished. Through God’s spirit upon Elisha, he had performed
15 miracles up to this point. But even after his death he is used by Jehovah for
a 16th miracle. Elisha had been faithful till death, approved by God. The record
relates that after Elisha’s burial another man was being buried when a
marauding band of Moabites caused the burial party to throw the man into
Elisha’s burial place and flee. Upon touching Elisha’s bones, the dead man came
to life and stood upon his feet.—2Ki 13:20, 21.
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Jesus calls Elisha a prophet at Luke 4:27, and he is undoubtedly alluded to
along with Elijah at Hebrews 11:35, both having performed resurrections. Elijah
had come into his prophetic work at a time when Israel was steeped in Baal
worship, and this required zeal for true worship. He accomplished a great work
in turning the hearts of many back to Jehovah. Elisha took up where Elijah left
off, and while his ministry itself was more peaceable, he saw to it that the work
started by Elijah was thoroughly carried out, and he lived to see it done. He is
credited with 16 miracles as compared with Elijah’s 8. Like Elijah, he showed
great zeal for Jehovah’s name and true worship. He manifested patience, love,
and kindness and yet was very firm when Jehovah’s name was involved; he did
not hesitate to express God’s judgment against the wicked. He earned for
himself a place among the “so great a cloud of witnesses” mentioned at
Hebrews 12:1.
Since the work that Elijah did was prophetic of things to come in the time of
Jesus’ earthly ministry, and also at a later time, it is reasonable to assume the
same thing regarding Elisha’s work, since he actually completed the work Elijah
began, carrying out his unfinished commission.
No.3: What Really Is Armageddon? (Glossary, nwt p.1693)
*** nwt p. 1693 Glossary ***
Armageddon. From the Hebrew Har Meghid·dohn′, meaning “Mountain of
Megiddo.” The word is associated with “the war of the great day of God the
Almighty” in which “the kings of the entire inhabited earth” gather to wage war
against Jehovah. (Re 16:14, 16; 19:11-21)—See GREAT TRIBULATION.
November 16
Bible reading: 1 Chronicles 26-29
No.1: 1Chronicles 29:20-30
No.2: What Does “Atonement” Mean? (Glossary, nwt p.1694)
No.3: Elizabeth—Theme: Be God-Fearing and Blameless (it-1 p. 719)
No.2: What Does “Atonement” Mean? (Glossary, nwt p.1694)
*** nwt p. 1694 Glossary ***
Atonement. In the Hebrew Scriptures, the concept was connected with
sacrifices that were made to allow people to approach God and worship him.
Under the Mosaic Law, sacrifices were made, particularly on the annual Day of
Atonement, in order to effect reconciliation with God despite the sins of
individuals and of the whole nation. Those sacrifices pointed to Jesus’ sacrifice,
which completely atoned for mankind’s sins once for all time, giving people the
opportunity to be reconciled to Jehovah.—Le 5:10; 23:28; Col 1:20; Heb 9:12.
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No.3: Elizabeth—Theme: Be God-Fearing and Blameless (it-1 p. 719)
*** it-1 p. 719 Elizabeth ***
ELIZABETH
(E·liz′a·beth) [Gr., E·lei·sa′bet from Heb., ’E·li·she′va‛, meaning “My God Is
Plenty; God of Plenty”].
The God-fearing wife of the priest Zechariah and the mother of John the
Baptizer. Elizabeth herself was of the priestly family of Aaron the Levite. Both
she and her husband were well along in years when the angel Gabriel appeared
to Zechariah in the Holy of the temple and announced that Elizabeth would give
birth to a son who was to be called John. Upon becoming pregnant, Elizabeth
kept herself secluded for five months. In the sixth month of her pregnancy she
was visited by her relative Mary. On that occasion the unborn John leaped in his
mother’s womb, and Elizabeth, filled with holy spirit, blessed Mary and the fruit
of her womb, calling her “the mother of my Lord.”—Lu 1:5-7, 11-13, 24, 39-43.
November 23
Bible reading: 2 Chronicles 1-5
No.1: 2Chronicles 3:14–4:6
No.2: Enoch (No. 2)—Theme: Walk With Jehovah (it-1 p. 729)
No.3: What Kinds of Baptisms Are There? (Glossary, nwt p.1694)
No.2: Enoch (No. 2)—Theme: Walk With Jehovah (it-1 p. 729)
*** it-1 p. 729 Enoch ***
2. The son born to Jared at the age of 162; the seventh man in the
genealogical line from Adam. In addition to Methuselah, who was born to him
when he was 65 years old, Enoch had other sons and daughters. Enoch was
one of the “so great a cloud of witnesses” who were outstanding examples of
faith in ancient times. “Enoch kept walking with the true God.” (Ge 5:18, 2124; Heb 11:5; 12:1) As a prophet of Jehovah, he foretold God’s coming with
His holy myriads to execute judgment against the ungodly. (Jude 14, 15) Likely
persecution was brought against him because of his prophesying. However, God
did not permit the opposers to kill Enoch. Instead, Jehovah “took him,” that is,
cut short his life at the age of 365, an age far below that of most of his
contemporaries. Enoch was “transferred so as not to see death,” which may
mean that God put him in a prophetic trance and then terminated Enoch’s life
while he was in the trance so that he did not experience the pangs of death.
(Ge 5:24; Heb 11:5, 13) However, he was not taken to heaven, in view of
Jesus’ clear statement at John 3:13. It appears that, as in the case of Moses’
body, Jehovah disposed of Enoch’s body, for “he was nowhere to be found.”—
De 34:5, 6; Jude 9.
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Enoch is not the writer of the “Book of Enoch.” This is an uninspired,
apocryphal book written many centuries later, probably sometime during the
second and first centuries B.C.E.
No.3: What Kinds of Baptisms Are There? (Glossary, nwt p.1694)
*** nwt p. 1694 Glossary ***
Baptism; Baptize. The verb means “to immerse,” or dip under water. Jesus
made baptism a requirement for his followers. The Scriptures also refer to
John’s baptism, baptism with holy spirit, and baptism with fire, among others.—
Mt 3:11, 16; 28:19; Joh 3:23; 1Pe 3:21.
November 30
Bible reading: 2 Chronicles 6-9
No.1: 2 Chronicles 6:22-27
No.2: How Serious Is Brazen Conduct? (Glossary, nwt p.1694)
No.3: Epaphras—Theme: Pray and Slave for Your Brothers (it-1 p. 731)
No.2: How Serious Is Brazen Conduct? (Glossary, nwt p.1694)
*** nwt p. 1694 Glossary ***
Brazen conduct. From the Greek a·sel′gei·a, a phrase pertaining to acts
that are serious violations of God’s laws and that reflect a brazen or boldly
contemptuous attitude; a spirit that betrays disrespect or even contempt for
authority, laws, and standards. The expression does not refer to wrong conduct
of a minor nature.—Ga 5:19; 2Pe 2:7.
No.3: Epaphras—Theme: Pray and Slave for Your Brothers (it-1 p. 731)
*** it-1 p. 731 Epaphras ***
EPAPHRAS
(Ep′a·phras) [a contraction of Epaphroditus].
A faithful minister of Christ who, by preaching the good news, acquainted
the Colossians with the undeserved kindness of God and thus very likely was
instrumental in establishing the congregation at Colossae. At the time of Paul’s
first imprisonment, Epaphras came to Rome, bringing an encouraging report in
regard to the love and steadfastness of the Colossian congregation. (Col 1:4-8)
Evidently he remained in Rome, at least for a time, since Paul, in writing his
letter to the Colossians, includes Epaphras’ greetings and assures them that
this slave of Jesus Christ always exerts himself “in your behalf in his prayers,
that you may finally stand complete and with firm conviction in all the will of
God.” As testified by Paul, this beloved fellow slave also put forth great effort in
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behalf of the brothers in Laodicea and Hierapolis. (Col 4:12, 13) Then, too, in
writing to Philemon, Paul conveys the greetings of Epaphras and refers to him
as “my fellow captive in union with Christ.” (Phm 23) Epaphras is not to be
confused with Epaphroditus from Philippi.
December 7
Bible reading: 2 Chronicles 10-14
No.1: 2 Chronicles 13:13-22
No.2: Epaphroditus—Theme: Have Respect for Trustworthy Men (it-1 p. 731)
No.3: What Is the Meaning of “Caesar”? (Glossary, nwt p.1694)
No.2: Epaphroditus—Theme: Have Respect for Trustworthy Men (it-1 p.
731)
*** it-1 p. 731 Epaphroditus ***
EPAPHRODITUS
(E·paph·ro·di′tus) [from a root meaning “foam up”].
A trustworthy member of the congregation at Philippi, Macedonia, who was
sent with a gift to Paul, then a prisoner at Rome (c. 59-61 C.E.). (Php 2:25;
4:18) While in Rome, Epaphroditus “fell sick nearly to the point of death; but
God had mercy on him.” News of his sickness reached the Philippians and they,
perhaps, anxiously made inquiry. Since Epaphroditus was longing to see the
Philippians and was distressed that they had learned about his illness, Paul
considered it advisable to send Epaphroditus back quickly upon his recovery
and entrusted him with his letter to the Philippian congregation. Paul
encouraged the brothers to give Epaphroditus “the customary welcome in the
Lord” and to “keep holding men of that sort dear.” For it had been on account
of the Lord’s work that Epaphroditus had exposed himself to danger, coming
quite near to death. (Php 2:25-30) Epaphroditus is not to be confused with the
Epaphras from Colossae.
No.3: What Is the Meaning of “Caesar”? (Glossary, nwt p.1694)
*** nwt p. 1694 Glossary ***
Caesar. A Roman family name that became a title for the Roman emperors.
Augustus, Tiberius, and Claudius are mentioned by name in the Bible, and
though Nero is not mentioned by name, it applies to him as well. “Caesar” is
also used in the Christian Greek Scriptures to represent civil authority, or the
State.—Mr 12:17; Ac 25:12.
December 14
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Bible reading: 2 Chronicles 15-19
No.1: 2 Chronicles 16:1-9
No.2: Where Was Chaldea, and Who Were the Chaldeans? (Glossary, nwt p.1695)
No.3: Esau—Theme: Our Decisions Reveal Whether We Appreciate Sacred
Things (it-1 pp. 759-760)
No.2: Where Was Chaldea, and Who Were the Chaldeans? (Glossary, nwt
p.1695)
*** nwt p. 1695 Glossary ***
Chaldea; Chaldeans. Originally the land and people occupying the delta
area of the Tigris and Euphrates rivers; in time the terms were used for all of
Babylonia and its people. “Chaldeans” also referred to an educated class of
people who studied science, history, languages, and astronomy but who
practiced magic and astrology as well.—Ezr 5:12; Da 4:7; Ac 7:4.
No.3: Esau—Theme: Our Decisions Reveal Whether We Appreciate Sacred
Things (it-1 pp. 759-760)
*** it-1 pp. 759-760 Esau ***
ESAU
(E′sau) [Hairy].
The firstborn of Isaac and Rebekah; the twin brother of Jacob and the
forefather of the Edomites. He was given the name Esau because of his unusual
hairy appearance at birth, but he got the name Edom (meaning “Red”) from the
red lentil stew for which he sold his birthright.—Ge 25:25, 26, 30.
Even before the birth of the twins in 1858 B.C.E., when Isaac was 60 years
of age, the infants struggled in their mother’s womb. Answering Rebekah’s
inquiry concerning the meaning of this, Jehovah revealed to her that two
national groups would be separated from her inward parts and that the older
would serve the younger.—Ge 25:22, 23.
Disdain for Spiritual Matters. Esau became a skilled and adventurous
hunter, “a wild man.” Unlike his brother, “blameless” Jacob, Esau was fleshlyminded and materialistic. (Ge 25:27) But Isaac loved Esau, “because it meant
game in his mouth.”—Ge 25:28.
One day Esau, tired and hungry, came along from the field while Jacob was
boiling up some stew. In response to Esau’s request, “Quick, please, give me a
swallow of the red—the red there,” Jacob asked him to sell his birthright.
Having no appreciation for sacred things, namely, the promise of Jehovah to
Abraham respecting the seed through whom all nations of the earth would bless
themselves, Esau impetuously, by sworn oath, sold his birthright to Jacob for
one meal of lentil stew and bread. By thus despising the birthright, viewing it as
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of little value, Esau showed a complete lack of faith. He perhaps wanted no part
in suffering the fulfillment of God’s word concerning Abraham’s seed: “Your
seed will become an alien resident in a land not theirs, and they will have to
serve them, and these will certainly afflict them for four hundred years.”—Ge
15:13; 25:29-34; Heb 12:16.
At the age of 40, Esau made his own arrangements for marriage. By choice
he became a polygamist, and unlike his father Isaac, who had let his father
Abraham arrange for a wife from the worshipers of Jehovah, Esau took two
pagan Hittite women, Judith (Oholibamah?) and Basemath (Adah?), as wives.
These women proved to be a source of bitterness of spirit to both Isaac and
Rebekah.—Ge 26:34, 35; 36:2; 24:1-4, 50, 51; see BASEMATH No. 1; JUDITH.
Bestowal of Jacob’s Blessing. When Isaac was advanced in years he
desired to give his blessing to his older son Esau. First Isaac directed Esau to
hunt some venison and to make a tasty dish for him. This Esau proceeded to do
with a view to receiving the blessing as firstborn, though he actually was no
longer entitled to that blessing by reason of his having sold his birthright. Thus,
he was willing to break his oath-bound covenant made at the sale of the
birthright. Knowing what Jehovah had said to her before the birth of her twins,
Rebekah intervened, advising Jacob to present himself before his father as Esau
and thus procure the blessing that was rightfully his. When presenting himself
before his blind father, Jacob was dressed in Esau’s garments, with the skins of
kids on his hands and on the hairless part of his neck. Hence, Isaac did not
recognize him.—Ge 25:23; 27:1-23.
No sooner had Isaac finished blessing Jacob than Esau came in from the
hunt and proceeded to prepare a tasty dish for his father. On coming in before
his father to receive the blessing dishonestly and learning that Isaac had
blessed Jacob, “Esau began to cry out in an extremely loud and bitter manner.”
Earnestly, but with selfish motive, he sought a blessing from his father, but
even his breaking out in tears did not change Isaac’s mind and cause him to
retract the blessing that he had pronounced upon Jacob. Likely Isaac
recognized Jehovah’s leading in the matter. He then proceeded to say to Esau:
“Behold, away from the fertile soils of the earth your dwelling will be found, and
away from the dew of the heavens above. And by your sword you will live, and
your brother you will serve. But it will certainly occur that, when you grow
restless, you will indeed break his yoke off your neck.”—Ge 25:33; 27:30-40;
Heb 12:17.
Esau knew that Jacob was entitled to the blessing because he had legally
acquired the birthright. (Archaeological testimony confirms that among ancient
peoples of the Middle East the practice existed of exchanging a birthright for
something material. For example, a text from Nuzi tells of one brother’s
receiving three sheep in exchange for his share of the inheritance.) But Esau,
like Cain, harbored animosity toward his brother Jacob and was waiting for an
opportunity to put him to death. Therefore, Rebekah, on learning of this,
advised Jacob to run away to her brother Laban at Haran. When seeking Isaac’s
consent in this matter, she kindly chose not to reveal to Isaac the murderous
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intention of Esau but voiced her feelings as to how she would be affected if
Jacob ever took a wife like the daughters of Heth. Isaac then called Jacob,
blessed him, and directed him to go to Paddan-aram to Rebekah’s relatives to
obtain a wife. When Esau saw this, he was prompted to take a third wife,
Mahalath (Basemath?) the daughter of Abraham’s son Ishmael.—Ge 27:41–
28:9; 36:3; see BASEMATH No. 2.
Later Events. Sometime during the 20 years that Jacob was away, Esau
began to establish interests in Seir, the field of Edom. (Ge 32:3; Jos 24:4) It
appears that it was years later that he made the complete move, taking his
family and all of his possessions to Seir. (Ge 36:6-8) When Jacob returned to
Canaan, he became quite alarmed upon receiving word from the messengers he
had sent that Esau, along with 400 men, was on his way to meet him. Esau’s
reason for coming with a band of 400 men may have been to impress his
brother with his superior strength or possibly to show that he was a mighty
chieftain. Jacob, after praying to Jehovah, sent ahead a generous gift of more
than 550 head of livestock. On seeing Esau, Jacob, in humility, “proceeded to
bow down to the earth seven times until he got near to his brother.” Esau then
went running to meet him, embraced Jacob, fell upon his neck, and kissed him.
Both of them burst into tears. Esau at first refused to accept Jacob’s gift of
livestock, saying: “I have a great many, my brother. Let continue yours what is
yours.” However, at Jacob’s urging, Esau finally accepted the gift. He then
offered to accompany Jacob, but his brother tactfully declined this as well as
Esau’s later proposal to place some of his men at Jacob’s disposal, likely for
protection. Esau and his men then departed and returned to Seir. The Bible
record mentions that, about 23 years later, at the death of Isaac, Esau and
Jacob buried their father.—Ge 32:6, 7, 10-15; 33:1-3, 8, 9, 11-16; 35:29.
Divine Principles Illustrated. The personality of Esau clearly shows that
the choosing of Jacob as a forefather of the promised Seed was no arbitrary
choice or unreasonable favoritism on the part of Jehovah God. Esau’s lack of
appreciation for spiritual things, coupled with his strong tendency toward
satisfying fleshly desires, made Esau unfit to be in the direct line of the
promised Seed. Hence, Jehovah’s words, through his prophet Malachi: “But I
loved Jacob, and Esau I have hated.” Esau is excluded from among the faithful
cloud of witnesses listed in Hebrews, chapter 11, when Paul says: “By faith
Abraham . . . dwelt in tents with Isaac and Jacob, the heirs with him of the very
same promise.”—Mal 1:2, 3; Heb 11:8, 9; 12:1.
Jehovah’s selection of Jacob over Esau shows that God’s choosing does not
depend on man’s dictates. The apostle Paul uses this incident as an illustration
of the fact that the true children of Abraham are not necessarily those of fleshly
descent, nor those who depend on their own works, but those of the faith of
Abraham.—Ro 9:6-12.
Esau is set forth as a warning example to Christians so that they will not be
guilty, as was Esau the materialist, of lack of appreciation for sacred or spiritual
things.—Heb 12:16; see EDOM, EDOMITES.
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December 21
Bible reading: 2 Chronicles 20-24
No.1: 2 Chronicles 20:13-20
No.2: Esther—Theme: How True Beauty Is Made Manifest (it-1 pp. 761-762)
No.3: What Does “Chief Agent” Mean? (Glossary, nwt p.1695)
No.2: Esther—Theme: How True Beauty Is Made Manifest (it-1 pp. 761-762)
*** it-1 pp. 761-762 Esther ***
ESTHER
(Es′ther).
A Jewish orphan girl of the tribe of Benjamin whose Hebrew name was
Hadassah (meaning “Myrtle”); a descendant from among those deported from
Jerusalem along with King Jehoiachin (Jeconiah) in 617 B.C.E. (Es 2:5-7) She
was the daughter of Abihail, the uncle of Mordecai. (Es 2:15) Her guardian was
her older cousin Mordecai, one of “the king’s servants that were in the king’s
gate” of the palace at Shushan during the reign of the Persian king Ahasuerus
(Xerxes I, in the fifth century B.C.E.). (Es 2:7; 3:2) After Ahasuerus had
deposed his queen Vashti for disobedience, he commanded the gathering of all
the beautiful virgins for a period of special massage and beauty care, so that
the king might select one to replace Vashti as queen. Esther was among those
taken to the king’s house and entrusted to the care of Hegai the guardian of the
women. At Mordecai’s direction, she kept secret the fact that she was a Jewess.
(Es 2:8, 10) Esther was selected as queen in the seventh year of Ahasuerus’
reign. (Es 2:16, 17) All along, she kept in touch with Mordecai, following his
counsel. She spoke in Mordecai’s name to the king when Mordecai uncovered a
plot against the king.—Es 2:20, 22.
In the 12th year of Ahasuerus, Haman the Agagite, who was prime minister,
planned the annihilation of all the Jews in the 127 jurisdictional districts in the
empire. He received authorization from the king to issue a decree to carry this
out. (Es 3:7-13) Acting on the information and advice of Mordecai, Esther
revealed to the king the wicked intent of Haman’s plot. Haman’s reaction added
to the king’s rage, and Haman was hanged. (Es 4:7–7:10) The king, at Esther’s
request, issued a second decree authorizing the Jews to fight for their lives on
the day set for their slaughter. (Es 8:3-14) Because of the king’s edict and for
fear of Mordecai, who replaced Haman as prime minister, the governors and
officials of the empire helped the Jews to gain a complete victory over their
enemies. (Es 9) Mordecai’s instructions, confirmed by Esther, commanded the
Jews to celebrate the Festival of Purim annually, a custom kept down to this
day.—Es 9:20, 21, 29.
While the book of Esther does not mention the name of God, it is evident
from the actions of Mordecai and Esther that they were both faithful servants of
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the true God Jehovah. Esther displayed the qualities of one trusting in God’s
law. She was “pretty in form and beautiful in appearance” (Es 2:7), but more
important is the fact that she manifested the adornment of “the secret person
of the heart in the incorruptible apparel of the quiet and mild spirit.” (1Pe 3:4)
Thus she gained favor before Hegai, the guardian of the women, as well as
before the king himself. She did not count showy adornment the important
thing and, accordingly, “did not request anything except what Hegai . . .
proceeded to mention.” (Es 2:15) She showed great tact and self-control. She
was submissive to her husband Ahasuerus, approaching him in a tactful and
respectful way when her life and the lives of her people were in danger. She
kept silent when it was wise to do so but spoke boldly and fearlessly when it
was necessary and at the right time. (Es 2:10; 7:3-6) She accepted counsel
from her mature cousin Mordecai, even when following it endangered her life.
(Es 4:12-16) Her love and loyalty toward her people the Jews, who were also
God’s covenant people, were demonstrated when she acted in their behalf.—
See MORDECAI No. 2.
No.3: What Does “Chief Agent” Mean? (Glossary, nwt p.1695)
*** nwt p. 1695 Glossary ***
Chief Agent. The Greek term basically means “Chief Leader.” It refers to
the essential role of Jesus Christ in freeing faithful humans from the deadly
effects of sin and in leading them to everlasting life.—Ac 3:15; 5:31; Heb 2:10;
12:2.
December 28
Bible reading: 2 Chronicles 25-28
Theocratic Ministry School Review
Bible Reading Notes:
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