1.
Torah
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The Torah is the central reference of Judaism. It has a range of meanings and it can most specifically mean the first five books of the twenty-four books of the Tanakh, and it usually includes the rabbinic commentaries. In rabbinic literature the word Torah denotes both the five books and the Oral Torah, the Oral Torah consists of interpretations and amplifications which according to rabbinic tradition have been handed down from generation to generation and are now embodied in the Talmud and Midrash. According to the Midrash, the Torah was created prior to the creation of the world, traditionally, the words of the Torah are written on a scroll by a scribe in Hebrew. A Torah portion is read publicly at least once every three days in the presence of a congregation, reading the Torah publicly is one of the bases for Jewish communal life. The word Torah in Hebrew is derived from the root ירה, the meaning of the word is therefore teaching, doctrine, or instruction, the commonly accepted law gives a wrong impression. Other translational contexts in the English language include custom, theory, guidance, the earliest name for the first part of the Bible seems to have been The Torah of Moses. This title, however, is neither in the Torah itself. It appears in Joshua and Kings, but it cannot be said to refer there to the entire corpus, in contrast, there is every likelihood that its use in the post-Exilic works was intended to be comprehensive. Other early titles were The Book of Moses and The Book of the Torah, Christian scholars usually refer to the first five books of the Hebrew Bible as the Pentateuch, a term first used in the Hellenistic Judaism of Alexandria, meaning five books, or as the Law. The Torah starts from the beginning of Gods creating the world, through the beginnings of the people of Israel, their descent into Egypt, and it ends with the death of Moses, just before the people of Israel cross to the promised land of Canaan. Interspersed in the narrative are the teachings given explicitly or implicitly embedded in the narrative. This is followed by the story of the three patriarchs, Joseph and the four matriarchs, God gives to the patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt due to a regional famine. They had heard there was a grain storage and distribution facility in Egypt. Exodus begins the story of Gods revelation to his people of Israel through Moses, Moses receives the Torah from God, and teaches His laws and Covenant to the people of Israel. It also talks about the first violation of the covenant when the Golden Calf was constructed, Exodus includes the instructions on building the Tabernacle and concludes with its actual construction. Leviticus begins with instructions to the Israelites on how to use the Tabernacle, leviticus 26 provides a detailed list of rewards for following Gods commandments and a detailed list of punishments for not following them. Numbers tells how Israel consolidated itself as a community at Sinai, set out from Sinai to move towards Canaan, even Moses sins and is told he would not live to enter the land
2.
Book of Genesis
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The Book of Genesis is the first book of the Hebrew Bible and the Christian Old Testament. The basic narrative expresses the theme, God creates the world and appoints man as his regent. The new post-Flood world is also corrupt, God does not destroy it, instead calling one man, Abraham, to be the seed of its salvation. At Gods command Abraham descends from his home into the land of Canaan, given to him by God, Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, the books author or authors appear to have structured it around ten toledot sections, but modern commentators see it in terms of a primeval history followed by the cycle of Patriarchal stories. In Judaism, the importance of Genesis centers on the covenants linking God to his chosen people. It is not clear, however, what this meant to the original authors, while the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book. The primeval history has a symmetrical structure hinging on chapters 6–9, God creates the world in six days and consecrates the seventh as a day of rest. God creates the first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a creature or trickster, entices Eve into eating it anyway. Eve bears two sons, Cain and Abel, Cain kills Abel after God accepts Abels offering but not Cains. Eve bears another son, Seth, to take Abels place, after many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by the sin of man and Nephilim, and God determines to wipe out mankind. First, he instructs the righteous Noah and his family to build a huge boat, then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises that he not destroy the world a second time with water with the rainbow as the symbol of his promise. But upon seeing mankind cooperating to build a great tower city, God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. Abrams name is changed to Abraham and that of his wife Sarai to Sarah, because Sarah is old, she tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife. God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people, Abraham protests and gets God to agree not to destroy the cities if 10 righteous men can be found. Angels save Abrahams nephew Lot and his family, but his wife back on the destruction against their command and is turned into a pillar of salt
3.
Book of Exodus
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The Book of Exodus or, simply, Exodus, is the second book of the Torah and the Hebrew Bible. The book tells how the Israelites leave slavery in Egypt through the strength of Yahweh, led by their prophet Moses they journey through the wilderness to Mount Sinai, where Yahweh promises them the land of Canaan in return for their faithfulness. There is no agreement among scholars on the structure of Exodus. One strong possibility is that it is a diptych, with the division between parts 1 and 2 at the crossing of the Red Sea or at the beginning of the theophany in chapter 19. On this plan, the first part tells of Gods rescue of his people from Egypt and their journey under his care to Sinai, jacobs sons and their families join their brother, Joseph, in Egypt. Once there, the Israelites begin to grow in number, several generations later, Egypts Pharaoh, fearful that the Israelites could be a fifth column, orders that all newborn boys be thrown into the Nile. A Levite woman saves her baby by setting him adrift on the river Nile in an ark of bulrushes, the Pharaohs daughter finds the child, names him Moses, and brings him up as her own. But Moses is aware of his origins, and one day, there he marries Zipporah, the daughter of Midianite priest Jethro, and encounters God in a burning bush. Moses asks God for his name, God replies, I AM that I AM, God tells Moses to return to Egypt and lead the Hebrews into Canaan, the land promised to Abraham. Moses returns to Egypt and fails to convince the Pharaoh to release the Israelites, God smites the Egyptians with 10 terrible plagues including a river of blood, many frogs, and the death of first-born sons. Moses leads the Israelites out of bondage after a chase when the Pharaoh reneges on his coerced consent. The desert proves arduous, and the Israelites complain and long for Egypt, the Israelites arrive at the mountain of God, where Moses father-in-law Jethro visits Moses, at his suggestion Moses appoints judges over Israel. God asks whether they agree to be his people. Moses is told to ascend the mountain, God pronounces the Ten Commandments in the hearing of all Israel. Moses goes up the mountain into the presence of God, who pronounces the Covenant Code, Moses comes down the mountain and writes down Gods words and the people agree to keep them. God calls Moses up the mountain where he remains for 40 days and 40 nights, at the conclusion of the 40 days and 40 nights, Moses returns holding the set of stone tablets. Aaron is appointed as the first hereditary high priest, God gives Moses the two tablets of stone containing the words of the ten commandments, written with the finger of God. While Moses is with God, Aaron makes a golden calf, God informs Moses of their apostasy and threatens to kill them all, but relents when Moses pleads for them
4.
Book of Leviticus
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The Book of Leviticus is the third book of the Old Testament from the Bible, included in the Christian biblical canons, and the third of five books of the Pentateuch. The Hebrew name of the book of the Jewish Bible. Its Greek name Levitikon, things pertaining to the Levites, and its Latin name Leviticus, are based on the term torat kohanim, instruction of the priests from early rabbinic times. The English name is from the Latin Leviticus, taken in turn from Greek and a reference to the Levites, the book, however, addresses all the people of Israel though some passages address the priests specifically. Most of its chapters consist of Gods speeches to Moses which he is commanded to repeat to the Israelites and this takes place within the story of the Israelites Exodus after they escaped Egypt and reached Mt. Sinai. The Book of Exodus narrates how Moses led the Israelites in building the Tabernacle based on Gods instructions, then in Leviticus, God tells the Israelites and their priests how to make offerings in the Tabernacle and how to conduct themselves while camped around the holy tent sanctuary. Leviticus takes place during the month or month-and-a-half between the completion of the Tabernacle and the Israelites departure from Sinai, the instructions of Leviticus emphasize ritual, legal and moral practices rather than beliefs. Nevertheless, they reflect the view of the creation story in Genesis 1 that God wishes to live with humans. The book teaches that faithful performance of the sanctuary rituals can make possible, so long as the people avoid sin. Scholars debate whether it was primarily for Jewish worship in exile that centered on reading or preaching, or was aimed instead at worshipers at temples in Jerusalem. But they are unanimous that the book had a long period of growth. Instructions for the laity on bringing offerings 1–5, the types of offering, burnt, cereal, peace, purification, reparation offerings B. The various offerings, with the addition of the priests cereal offering 7, institution of the priesthood A. Ordination of Aaron and his sons B. Aaron makes the first sacrifices C, judgement on Nadab and Abihu III. Cleansing of diseases E. Unclean discharges IV, Day of Atonement, purification of the tabernacle from the effects of uncleanliness and sin V. Blasphemy J. Sabbatical and Jubilee years K. Exhortation to obey the law, blessing, redemption of votive gifts Chapters 1–5 describe the various sacrifices from the sacrificers point of view, although the priests are essential for handling the blood. Sacrifices are to be divided between God, the priest, and the offerers, although in cases the entire sacrifice is a single portion consigned to God—i. e. Chapters 8–10 describe the consecration by Moses of Aaron and his sons as the first priests, the first sacrifices, the purpose is to underline the character of altar priesthood as an Aaronite privilege, and the responsibilities and dangers of their position
5.
Book of Joshua
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The Book of Joshua is the sixth book in the Hebrew Bible and the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile. Almost all scholars agree that the book of Joshua holds little value for early Israel. Although Rabbinic tradition holds that the book was written by Joshua, transfer of leadership to Joshua A. Joshuas instructions to the people II, entrance into and conquest of Canaan A. Entry into Canaan 1. Reconnaissance of Jericho 2, establishing a foothold at Gilgal 4. Failure and success at Ai 3, renewal of the covenant at Mount Ebal 4. Other campaigns in central Canaan 5, summary list of defeated kings III. Division of the land among the tribes A, cities of refuge and levitical cities D. Summary of conquest E. De-commissioning of the eastern tribes IV, conclusion A. Joshuas farewell address B. Methodist writer Joseph Benson suggests that Gods revelation to Joshua comes either immediately after, God commissions Joshua to take possession of the land and warns him to keep faith with the Covenant. The Israelites cross the Jordan River through the intervention of God. The conquest begins in Canaan with Jericho, followed by Ai, after which Joshua builds an altar to Yahweh at Mount Ebal, the covenant ceremony has elements of a divine land-grant ceremony, similar to ceremonies known from Mesopotamia. The narrative then switches to the south, the Gibeonites trick the Israelites into entering into an alliance with them by saying they are not Canaanites, this prevents the Israelites from exterminating them, but they are enslaved instead. An alliance of Amorite kingdoms headed by the Canaanite king of Jerusalem is defeated with Yahwehs miraculous help of stopping the sun and the moon, the enemy kings were eventually hanged on trees. With the south conquered the narrative moves to the northern campaign, a powerful multi-national coalition headed by the king of Hazor, the most important northern city, is defeated with Yahwehs help and Hazor captured and destroyed. Chapter 11, 16–23 summarises the extent of the conquest, Joshua has taken the land, almost entirely through military victories. Joshua 11,18 asserts that the conquest took a long time - the Amplified Bible, anglican churchman Charles Ellicott thinks the war seems to have lasted seven years. The land then had rest from war, the list of the 31 kings is quasi-tabular, the king of Jerusalem, one, the king of Hebron, one, the king of Jarmuth, one, the king of Lachish, one
6.
Book of Isaiah
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The Book of Isaiah is the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in the Christian Old Testament. While virtually no one today attributes the entire book, or even most of it, to one person, Isaiah 1–33 promises judgment and restoration for Judah, Jerusalem and the nations, and chapters 34–66 presume that judgment has been pronounced and restoration follows soon. It can thus be read as a meditation on the destiny of Jerusalem into. Isaiah speaks out against corrupt leaders and for the disadvantaged, Isaiah 44,6 contains the first clear statement of monotheism, I am the first and I am the last, besides me there is no god. This model of monotheism became the characteristic of post-Exilic Judaism. Isaiah was one of the most popular works among Jews in the Second Temple period, the scholarly consensus which held sway through most of the 20th century saw three separate collections of oracles in the book of Isaiah. God has a plan which will be realised on the Day of Yahweh, on that day all the nations of the world will come to Zion for instruction, but first the city must be punished and cleansed of evil. Israel is invited to join in this plan, chapters 5–12 explain the significance of the Assyrian judgment against Israel, righteous rule by the Davidic king will follow after the arrogant Assyrian monarch is brought down. The oppressor is about to fall, chapters 34–35 tell how Yahweh will return the redeemed exiles to Jerusalem. Chapters 36–39 tell of the faithfulness of king Hezekiah to Yahweh during the Assyrian siege as a model for the restored community, chapters 55–66 are an exhortation to Israel to keep the covenant. Gods eternal promise to David is now made to the people of Israel/Judah at large, the book ends by enjoining righteousness as the final stages of Gods plan come to pass, including the pilgrimage of the nations to Zion and the realisation of Yahwehs kingship. Chapters 56–66 assume an even later situation, in which the people are returned to Jerusalem. Anonymity → Isaiahs name suddenly stops being used after chapter 39, style → There is a sudden change in style and theology after chapter 40, numerous key words and phrases found in one section are not found in the other. These observations led scholars to the conclusion that the book can be divided into three sections, labeled Proto-Isaiah, Deutero-Isaiah, and Trito-Isaiah. Early modern-period scholars treated Isaiah as independent collections of sayings by three individual prophets, brought together at a later period, about 70 BCE, to form the present book. The second half of the 20th century saw a change in approach. The conquest of Jerusalem by Babylon and the exile of its elite in 586 BCE ushered in the stage in the formation of the book. Deutero-Isaiah addresses himself to the Jews in exile, offering them the hope of return, deutero-Isaiahs predictions of the imminent fall of Babylon and his glorification of Cyrus as the deliverer of Israel date his prophecies to 550–539 BCE, and probably towards the end of this period
7.
Book of Ezekiel
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The Book of Ezekiel is the third of the Latter Prophets in the Tanakh and one of the major prophetic books in the Old Testament, following Isaiah and Jeremiah. The visions, and the book, are structured around three themes, Judgment on Israel, Judgment on the nations, and Future blessings for Israel. Its themes include the concepts of the presence of God, purity, Israel as a divine community and its later influence has included the development of mystical and apocalyptic traditions in Second Temple and rabbinic Judaism and Christianity. Inaugural vision, God approaches Ezekiel as the warrior, riding in his battle chariot. The chariot is drawn by four living creatures, each having four faces, beside each living creature is a wheel within a wheel, with tall and awesome rims full of eyes all around. God commissions Ezekiel as a prophet and as a watchman in Israel, Son of man, I am sending you to the Israelites. Building a new city, The Jewish exile will come to an end, a new city and new Temple will be built, and the Israelites will be gathered and blessed as never before. Most scholars today accept the authenticity of the book. According to the book that bears his name, Ezekiel ben-Buzi was born into a family of Jerusalem c.623 BCE. Josiah was killed in 609 and Judah became a vassal of the new regional power, in 597, following a rebellion against Babylon, Ezekiel was among the large group of Judeans taken into captivity by the Babylonians. He appears to have spent the rest of his life in Mesopotamia, the various dates given in the book suggest that Ezekiel was 25 when he went into exile,30 when he received his prophetic call, and 52 at the time of the last vision c.571. The Jewish scriptures were translated into Greek in the two immediately before the birth of Christ. The Greek version of books is called the Septuagint. The Jewish Bible in Hebrew is called the Masoretic text, ecclesiasticus 49,8 refers to it, so does Josephus. It is mentioned as part of the canon in Melitos catalogue, cited by Eusebius, also in Origen, Jerome, the first half of the 20th century saw several attempts to deny the authorship and authenticity of the book, with scholars such as C. C. Torrey and Morton Smith placing it variously in the 3rd century BCE, the pendulum swung back in the post-war period, with an increasing acceptance of the books essential unity and historical placement in the Exile. The most influential modern work on Ezekiel, Walther Zimmerlis two-volume commentary, appeared in German in 1969. Ezekiel depicts the destruction of Jerusalem as a sacrifice upon the altar
8.
Book of Jonah
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The Book of Jonah is one of the Prophets in the Bible. It tells of a Hebrew prophet named Jonah son of Amittai who is sent by God to prophesy the destruction of Nineveh, set in the reign of Jeroboam II, it was probably written in the post-exilic period, some time between the late 5th to early 4th century BC. The story has an interpretive history and has become well-known through popular childrens stories. In Judaism it is the Haftarah, read during the afternoon of Yom Kippur in order to instill reflection on Gods willingness to forgive those who repent, unlike the other Prophets, the book of Jonah is almost entirely narrative, with the exception of the psalm in chapter 2. The actual prophetic word against Nineveh is given only in passing through the narrative, as with any good narrative, the story of Jonah has a setting, characters, a plot, and themes. It also relies heavily on such devices as irony. The book calls Nineveh a “great city, ” referring to its size, assyria often opposed Israel and eventually took the Israelites captive in 722–721 BC. The Assyrian oppression against the Israelites can be seen in the prophecies of Nahum. The story of Jonah is a drama between a man and an active God. Jonah, whose name literally means dove, is introduced to the reader in the very first verse, while many other prophets had heroic names, Jonahs name carries with it an element of passivity. Jonahs passive character is contrasted with the main character, Yahweh. While Jonah falls, God lifts up, the character of God in the story is progressively revealed through the use of irony. In the first part of the book, God is depicted as relentless and wrathful, in the part of the book, He is revealed to be truly loving. The other characters of the include the sailors in chapter 1. These characters are also contrasted to Jonahs passivity, while Jonah sleeps in the hull, the sailors pray and try to save the ship from the storm. While Jonah passively finds himself forced to act under the Divine Will, the plot centers on a conflict between Jonah and God. God calls Jonah to proclaim judgment to Nineveh, but Jonah resists and attempts to flee and he goes to Joppa and boards a ship bound for Tarshish. God calls up a storm at sea, and, at Jonahs insistence
9.
Psalms
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The Book of Psalms, commonly referred to simply as Psalms or the Psalms, is the first book of the Ketuvim, the third section of the Hebrew Bible, and a book of the Christian Old Testament. The title is derived from the Greek translation, ψαλμοί psalmoi, meaning instrumental music and, by extension, the book is an anthology of individual psalms, with 150 in the Jewish and Western Christian tradition and more in the Eastern Christian churches. Many of the psalms are linked to the name of David, over a third appear to be musical directions, addressed to the leader or choirmaster, including such statements as with stringed instruments and according to lilies. Others appear to be references to types of composition, such as A psalm and Song. Many superscriptions carry the names of individuals, the most common being of David, others named include Moses, Asaph, the Sons of Korah and Solomon. A natural way of understanding these attributions is as a claim to authorship, Psalms are usually identified by a sequence number, often preceded by the abbreviation Ps. Numbering of the Psalms differs—mostly by one digit, see table—between the Hebrew and it is generally admitted that Pss.9 and 10 were originally a single acrostic poem, they have been wrongly separated by Massorah, rightly united by the Septuagint and Vulgate. On the other hand, Ps.144 is made up of two songs — verses 1–11 and 12–15, Pss.42 and 43 are shown by identity of subject, of metrical structure and of refrain, to be three strophes of one and the same poem. The Hebrew text is correct in counting as one Ps.146, later liturgical usage would seem to have split up these and not a few other psalms. Zenner combines into what he deems were the original choral odes,1,2,3,4,6 +13,9 +10,19,20,21,56 +57,69 +70,114 +115,148,149,150. A choral ode would seem to have been the form of Pss.14 +70. The two strophes and the epode are Ps,14, the two antistrophes are Ps.70. It is noteworthy that, on the breaking up of the ode, each portion crept twice into the Psalter, Ps.14 =53, Ps.70 =40. Other such duplicated psalms are Ps and this loss of the original form of some of the psalms is allowed by the Biblical Commission to have been due to liturgical uses, neglect of copyists, or other causes. The Septuagint bible, present in Eastern Orthodox churches, includes a Psalm 151, Some versions of the Peshitta include Psalms 152–155. There are also the Psalms of Solomon, which are a further 18 psalms of Jewish origin, likely written in Hebrew. These and other indications suggest that the current Western Christian and Jewish collection of 150 psalms were selected from a wider set, gunkel divided the psalms into five primary types, Hymns, songs of praise for Gods work in creation or in history. They typically open with a call to praise, describe the motivation for praise, two sub-categories are enthronement psalms, celebrating the enthronement of Yahweh as king, and Zion psalms, glorifying Mount Zion, Gods dwelling-place in Jerusalem
10.
Book of Job
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The Book of Job is a book in the Ketuvim section of the Hebrew Bible, and the first poetic book in the Old Testament of the Christian Bible. Addressing the problem of theodicy – the vindication of the justice of God in the light of humanitys suffering, or more simply, – it is a rich theological work setting out a variety of perspectives. It has been widely and often praised for its literary qualities, with Alfred, Lord Tennyson calling it the greatest poem of ancient. The Book of Job consists of a prologue and epilogue narrative framing poetic dialogues and monologues. Prologue in two scenes, the first on earth, the second in heaven 2, three monologues, A Poem to Wisdom Jobs closing monologue and Elihus speeches 4. Two speeches by God, with Jobs responses 5, the prologue on earth shows the righteous Job blessed with wealth and sons and daughters. The scene shifts to heaven, where God asks Satan for his opinion of Jobs piety, Satan answers that Job is pious only because God has blessed him, if God were to take away everything that Job had, then he would surely curse God. God allows Satan to afflict his body with boils, Job sits in ashes, and his wife prompts him to curse God, and die, but Job answers, Shall we receive good from God and shall we not receive evil. Job laments the day of his birth, he would like to die and his three friends Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, console him. The friends do not waver in their belief that Jobs suffering is a punishment for sin, for God causes no one to suffer innocently, the dialogues of Job and his friends are followed by a poem on the inaccessibility of wisdom, Where is wisdom to be found. It asks, and concludes that it has hidden from man. Job contrasts his previous fortune with his present plight, an outcast, mocked and he protests his innocence, lists the principles he has lived by, and demands that God answer him. Elihu intervenes to state that comes from God, who reveals it through dreams. His speeches neither explain Jobs suffering, nor defend divine justice, nor enter into the confrontation that Job has demanded. Instead they contrast Jobs weakness with divine wisdom and omnipotence, Where were you when I laid the foundations of the earth, Job makes a brief response, but Gods monologue resumes, never addressing Job directly. In 42, 1–6 Job makes his final response, confessing Gods power, previously he has only heard, but now his eyes have seen God, and therefore I retract/ And repent in dust and ashes. God tells Eliphaz that he and his two friends have not spoken of me what is right as my servant Job has done, the three are told to make a burnt offering with Job as their intercessor, for only to him will I show favour. Job is restored to health, riches and family, and lives to see his children to the fourth generation
11.
Song of Songs
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The Song of Songs, also known as the Song of Solomon, Canticles, or the Canticle of Canticles, is one of the scrolls of the Writings, the last section of the Tanakh or Hebrew Bible. It is also the book of Wisdom in the Old Testament of the Christian Bible. The Song of Songs is read on the Sabbath during the Passover, marking the beginning of the grain harvest, scripturally, the Song of Songs is unique in its celebration of sexual love. It gives the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy, the two each desire the other and rejoice in their sexual intimacy. The daughters of Jerusalem form a chorus to the lovers, functioning as an audience participation in the lovers erotic encounters facilitates the participation of the reader. Jewish tradition reads it as an allegory of the relationship between God and Israel, Christian tradition, in addition to appreciating the literal meaning of a romantic song between man and woman, has read the poem as an allegory of Christ and his bride, the Christian Church. There is widespread consensus that, although the book has no plot, it does have what can be called a framework, the following schema from Kugler & al. It begins with the expression of desire for her lover and her self-description to the daughters of Jerusalem. She says she is black because she had to work in the vineyards, a dialogue between the lovers follows, the woman asks the man to meet, he replies with a lightly teasing tone. The two compete in offering flattering compliments, the section closes with the woman telling the daughters of Jerusalem not to stir up love such as hers until it is ready. The woman recalls a visit from her lover in the springtime and she uses imagery from a shepherds life, and she says of her lover that he pastures his flock among the lilies. The woman again addresses the daughters of Jerusalem, describing her fervent, when she finds him she takes him almost by force into the chamber in which her mother conceived her. She reveals that this is a dream, seen on her bed at night, the next section reports a royal wedding procession. Solomon is mentioned by name, and the daughters of Jerusalem are invited to come out, the man describes his beloved, Her hair is like a flock of goats, her teeth like shorn ewes, and so on from face to breasts. Place-names feature heavily, her neck is like the Tower of David and he hastens to summon his beloved, saying that he is ravished by even a single glance. The section becomes a poem, in which he describes her as a locked garden. The woman invites the man to enter the garden and taste the fruits, the man accepts the invitation, and a third party tells them to eat, drink, and be drunk with love. The woman tells the daughters of Jerusalem of another dream and she was in her chamber when her lover knocked
12.
Book of Esther
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The Book of Esther, also known in Hebrew as the Scroll, is a book in the third section of the Jewish Tanakh and in the Christian Old Testament. It relates the story of a Hebrew woman in Persia, born as Hadassah but known as Esther, the story forms the core of the Jewish festival of Purim, during which it is read aloud twice, once in the evening and again the following morning. Esther is the book in the Bible that does not explicitly mention God. The biblical Book of Esther is set in the Persian capital of Susa in the year of the reign of the Persian king Ahasuerus. Assuming that Ahasuerus is indeed Xerxes I, the events described in Esther began around the years 483–482 BCE, and concluded in March 473 BCE. The Book of Esther consists of an introduction in chapters 1 and 2, the action in chapters 3 to 9,19. The plot is structured around banquets, a word that occurs twenty times in Esther and only 24 times in the rest of the Hebrew bible. This is appropriate given that Esther describes the origin of a Jewish feast, the feast of Purim, the books theme, rather, is the reversal of destiny through a sudden and unexpected turn of events, the Jews seem destined to be destroyed, but instead are saved. The story begins with Ahasuerus, ruler of the Persian Empire, holding a banquet, initially for his court and dignitaries and afterwards for all inhabitants of the capital city. On the seventh day, Ahasuerus orders the queen, Vashti, to come, furious, Ahasuerus has her removed from her position and makes arrangements to choose a new queen from a selection of beautiful young women from throughout the empire. One of these is the Jewish orphan, Esther, after the death of her parents, she was fostered by her cousin, Mordecai. She finds favour in the Kings eyes, and is crowned his new queen, shortly afterwards, Mordecai discovers a plot by two courtiers, Bigthan and Teresh, to assassinate Ahasuerus. The conspirators are apprehended and hanged, and Mordecais service to the King is duly recorded, Ahasuerus appoints Haman as his viceroy. Mordecai, who sits at the gates, falls into Hamans disfavour. Having discovered that Mordecai is Jewish, Haman plans to not just Mordecai. She invites him to a feast in the company of Haman, during the feast, she asks them to attend a further feast the next evening. Meanwhile, Haman is again offended by Mordecai and, at his wifes suggestion, has a built to hang him. Ahasuerus is informed that Mordecai never received any recognition for this, to his surprise and horror, the King instructs Haman to do so to Mordecai
Herbermann, Charles, ed. (1913). "First and Second Books of Kings". Catholic Encyclopedia. New York: Robert Appleton Company.
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