Read Genesis 7.11-24
In verse 11 in this version, the flood results from the upper and lower waters of
chaos pouring back into the earth.
In essence, God reverses the creation of Gen 1.
All the fountains of the great deep burst forth from below the earth.
Above the earth, God opens the windows of the heavens in the dome of the sky (1.6-8)
and allows the watery chaos to pour onto the earth.
In verses 17-24 the gradual flooding and disappearances of the dry land and the death of humans, animals, creeping things, and birds returns the world to its pre-creation state,
undoing what God did in Gen 1.9-27.
Comments or Questions...
Thursday, January 31, 2019
Wednesday, January 30, 2019
Reading for February 7th
STARTING OVER - NOAH AND THE FLOOD
6.5-8.22 many scholars believe that two parallel versions of this flood story were woven
together into the present combined single story.
For example, two separate introductions to the flood story stand side by side
(compare one version in 6.5-8, 7.1-5 with the second version in 6.9-22).
Scholars have also noted some striking parallels and differences between the
biblical flood story and ancient flood stories from Babylon and Mesopotamia.
Read Genesis 6.5-22
In verse 5 the human heart is the point where the intellect (knowing what is right or wrong)
and the will (wanting to do right or wrong) come together.
In verse 9 to be righteous means to be in a trusting and loyal relationship with God.
To walk with God means to obey and follow God's will (Judg 2.22; 2 Kings 21.22).
In verse 14 An ark is a "chest," "box," or "basket."
The baby Moses floated in the Nile River in a "basket" (same Hebrew word as ark).
Like Noah's ark, the basket was sealed with pitch, and it saved Moses from death (Ex 2.1-10).
In verse 15 a cubit is the length of a forearm, about 20 inches long.
Thus, the size of the ark or large boat is about 450 feet long, 75 feet wide, and 45 feet high.
In verse 18 a covenant is a formal agreement or promise made between two parties.
One or both of the covenant partners commit themselves to fulfill certain promises or obligations.
Here God makes a covenant with Noah and his family.
The content of the covenant will be spelled out more fully later (9.8-17).
God makes several important covenants with his people throughout the Old Testament.
Comments or Questions...
6.5-8.22 many scholars believe that two parallel versions of this flood story were woven
together into the present combined single story.
For example, two separate introductions to the flood story stand side by side
(compare one version in 6.5-8, 7.1-5 with the second version in 6.9-22).
Scholars have also noted some striking parallels and differences between the
biblical flood story and ancient flood stories from Babylon and Mesopotamia.
Read Genesis 6.5-22
In verse 5 the human heart is the point where the intellect (knowing what is right or wrong)
and the will (wanting to do right or wrong) come together.
In verse 9 to be righteous means to be in a trusting and loyal relationship with God.
To walk with God means to obey and follow God's will (Judg 2.22; 2 Kings 21.22).
In verse 14 An ark is a "chest," "box," or "basket."
The baby Moses floated in the Nile River in a "basket" (same Hebrew word as ark).
Like Noah's ark, the basket was sealed with pitch, and it saved Moses from death (Ex 2.1-10).
In verse 15 a cubit is the length of a forearm, about 20 inches long.
Thus, the size of the ark or large boat is about 450 feet long, 75 feet wide, and 45 feet high.
In verse 18 a covenant is a formal agreement or promise made between two parties.
One or both of the covenant partners commit themselves to fulfill certain promises or obligations.
Here God makes a covenant with Noah and his family.
The content of the covenant will be spelled out more fully later (9.8-17).
God makes several important covenants with his people throughout the Old Testament.
Comments or Questions...
Tuesday, January 29, 2019
Reading for February 6th
Read February Genesis The origins of a legendary line of giant warriors.
In verses 1-2 this brief story portrays the breaking of the created boundary between heaven and earth.
Divine beings called the sons of God cross the boundary and have sexual intercourse with human daughters.
In verse 3 God decides to place tighter limits on the length of human life.
Before this, individuals had lived for over 900 years (5.5, 8).
In this next stage, humans will live no more than 120 years.
Later biblical tradition will declare the typical limit of human life to be 70-80 years
which is closer to our normal experience (Ps 90.10).
The advancing power of death accompanies the appearance of human sin.
In verse 4 the Nephilim were remembered as a superhuman race of legendary warriors
born of mixed human and divine parents.
Later in Israel's history, Israelite spies will report seeing the giant Nephilim warriors
in the land of Canaan (Num 13.32-33).
Comments or Questions...
In verses 1-2 this brief story portrays the breaking of the created boundary between heaven and earth.
Divine beings called the sons of God cross the boundary and have sexual intercourse with human daughters.
In verse 3 God decides to place tighter limits on the length of human life.
Before this, individuals had lived for over 900 years (5.5, 8).
In this next stage, humans will live no more than 120 years.
Later biblical tradition will declare the typical limit of human life to be 70-80 years
which is closer to our normal experience (Ps 90.10).
The advancing power of death accompanies the appearance of human sin.
In verse 4 the Nephilim were remembered as a superhuman race of legendary warriors
born of mixed human and divine parents.
Later in Israel's history, Israelite spies will report seeing the giant Nephilim warriors
in the land of Canaan (Num 13.32-33).
Comments or Questions...
Monday, January 28, 2019
Reading for February 5th
Read Genesis 5:1-32 Ten generations from Adam and Eve to Noah.
This list of ten generations links the story of Adam and Eve (Gen 2-4) with the next major character and story, Noah and the flood (Gen 6-9).
Such genealogies, or family trees, occur at important transition points throughout Genesis
(from Adam and Eve to Noah-5.1-32; from Noah's son Shem to Abraham-11.10-25;
the descendants of Abraham's grandson Jacob-46.8-27).
In verse 3 Adam has a son Seth who is in his likeness, according to his image.
These same words are used for the first humans before the disobedient act in the
garden of Eden (1.26-27; 5.1).
The humans' sin did not erase God's image from them as it passes on to the next generation (9.6).
In verse 24 because God took him suggests that Enoch did not die a normal death.
An analogy may be the way in which the prophet Elijah was taken up into heaven by God
(2 Kings 2.11-12).
Enoch comes to have a place of honor in later Jewish tradition as one who walked with God.
In verse 27 Methuselah's age of 969 years makes him the oldest human being.
In verse 29 the ground that the LORD has cursed refers to Adam's punishment in 3.17
and Cain's punishment in 4.11.
The verb "to bring relief" (Hebrew "nhm") is seen as a wordplay on the name Noah (Hebrew "nh").
Comments or Questions...
This list of ten generations links the story of Adam and Eve (Gen 2-4) with the next major character and story, Noah and the flood (Gen 6-9).
Such genealogies, or family trees, occur at important transition points throughout Genesis
(from Adam and Eve to Noah-5.1-32; from Noah's son Shem to Abraham-11.10-25;
the descendants of Abraham's grandson Jacob-46.8-27).
In verse 3 Adam has a son Seth who is in his likeness, according to his image.
These same words are used for the first humans before the disobedient act in the
garden of Eden (1.26-27; 5.1).
The humans' sin did not erase God's image from them as it passes on to the next generation (9.6).
In verse 24 because God took him suggests that Enoch did not die a normal death.
An analogy may be the way in which the prophet Elijah was taken up into heaven by God
(2 Kings 2.11-12).
Enoch comes to have a place of honor in later Jewish tradition as one who walked with God.
In verse 27 Methuselah's age of 969 years makes him the oldest human being.
In verse 29 the ground that the LORD has cursed refers to Adam's punishment in 3.17
and Cain's punishment in 4.11.
The verb "to bring relief" (Hebrew "nhm") is seen as a wordplay on the name Noah (Hebrew "nh").
Comments or Questions...
Sunday, January 27, 2019
Reading for February 4th
Read Genesis 4.1-26
Cain and Abel - the first murder.
In verse 1 the man knew his wife implies intimate knowledge, in this case sexual intercourse.
The man had earlier names his wife Eve (3.20).
Now Eve in turn names a man, her son Cain.
In a wordplay on the name Cain ("qayin"), the woman creates or "produces" ("qnh")
a man with the help of the LORD.
In verses 4-5 the text gives no reason why God accepts Abel's animal offering but rejects Cain's grain offering.
God reserves the divine right to accept or be merciful to whomever he wills (Ex 33.19).
In verse 7 if Cain acts properly in response to his brother's acceptance and his own refection,
then Cain himself will be accepted.
But if Cain does not do well, sin is lurking at the door lake an animal eager to consume his life.
This is the first occurrence of the word sin in the Bible.
In verse 9 Cain's cynical question, Am I my brother's keeper?, may imply that God
should be the one responsible for "keeping" or "guarding" his brother (Ps 121.5; Isa 27.3).
In verses 10-11 the blood of any human or animal is considered sacred because
it is believed to contain the essence of life.
Thus, any spilling of blood is a matter for God's attention (Deut 12.23-24; Lev 17.10-14).
In verse 14 as a fugitive and wanderer in foreign lands, Cain will have no rights or protection.
He will be vulnerable to blood revenge for the murder of his brother.
2 Sam 24.1-24 provides an example of such a case.
In verses 17-22 Cain is a fugitive from the settled rural life of farming.
His descendants become the founders of cities (v. 17), wandering shepherds (v.20),
developers of culture (v.21), and makers of tools (v. 22).
In verses 23-24 Lamech takes revenge into his own hands in an increasing spiral of violence.
He kills someone in revenge for a simple injury against himself.
Earlier, the LORD had tried to limit revenge and violence (4.15).
In verses 25-26 Adam and Eve have a third son, Seth.
The family line of Adam and Eve, through their son Seth, will be traced over
ten generations in Gen 5.
Comments or Questions...
Cain and Abel - the first murder.
In verse 1 the man knew his wife implies intimate knowledge, in this case sexual intercourse.
The man had earlier names his wife Eve (3.20).
Now Eve in turn names a man, her son Cain.
In a wordplay on the name Cain ("qayin"), the woman creates or "produces" ("qnh")
a man with the help of the LORD.
In verses 4-5 the text gives no reason why God accepts Abel's animal offering but rejects Cain's grain offering.
God reserves the divine right to accept or be merciful to whomever he wills (Ex 33.19).
In verse 7 if Cain acts properly in response to his brother's acceptance and his own refection,
then Cain himself will be accepted.
But if Cain does not do well, sin is lurking at the door lake an animal eager to consume his life.
This is the first occurrence of the word sin in the Bible.
In verse 9 Cain's cynical question, Am I my brother's keeper?, may imply that God
should be the one responsible for "keeping" or "guarding" his brother (Ps 121.5; Isa 27.3).
In verses 10-11 the blood of any human or animal is considered sacred because
it is believed to contain the essence of life.
Thus, any spilling of blood is a matter for God's attention (Deut 12.23-24; Lev 17.10-14).
In verse 14 as a fugitive and wanderer in foreign lands, Cain will have no rights or protection.
He will be vulnerable to blood revenge for the murder of his brother.
2 Sam 24.1-24 provides an example of such a case.
In verses 17-22 Cain is a fugitive from the settled rural life of farming.
His descendants become the founders of cities (v. 17), wandering shepherds (v.20),
developers of culture (v.21), and makers of tools (v. 22).
In verses 23-24 Lamech takes revenge into his own hands in an increasing spiral of violence.
He kills someone in revenge for a simple injury against himself.
Earlier, the LORD had tried to limit revenge and violence (4.15).
In verses 25-26 Adam and Eve have a third son, Seth.
The family line of Adam and Eve, through their son Seth, will be traced over
ten generations in Gen 5.
Comments or Questions...
Friday, January 25, 2019
Reading for February 3rd
Read Genesis 3.1-24 A serpent's temptation and human disobedience.
In verse 1 the serpent is not an alien being but simply one of the garden's more
intelligent and crafty animals that the LORD God had made.
In verse 3 the woman repeats the command given by God in 2.17
but then attaches her own additional prohibition, now shall you touch it.
Once she disobeys her own prohibition (touching the fruit), it will be easier to take the next step and disobey God's prohibition (eating the fruit).
In verses 4-6 the serpent assures the woman that you will not die.
In an add way, the serpent will be correct.
God will not cause the humans to die "in the day that you eat of it."
However, the humans will come to know good and evil by experiencing new intensities of pain as a consequence of their rebellion.
The man's quick willingness to eat the forbidden fruit along with the woman suggests equal responsibility for the disobedient act.
In verse 7 the humans now know that they were naked.
They experience shame and the pain of an intimate human bond that has been broken.
The innocence, trust, and openness of their former relationship must now be
hidden behind clothes made of fig leaves.
The prickly fig leaves would make for uncomfortable clothing.
In verse 8 the portrait of the LORD God walking in the garden in the cool of the evening
implies God's close relationship and involvement with the creation.
God's closeness contrasts with the humans' sudden desire for distance as they hid t
hemselves from the presence of the LORD God.
In verses 14-15 the serpent is directly cursed by God.
The curse provides an ancient explanation for why the snake has no legs and why humans
often have a negative reaction to snakes.
In verses 16-17 neither the woman nor the man are directly cursed as was the serpent.
But negative consequences flow from the disobedient act.
For the woman, the pain of childbirth will increase, and the man shall rule over you.
This inequality contrasts with God's original will for mutuality and interdependence
between the man and woman in 2.18-22.
In verses 17-19 like the woman and unlike the serpent, the man is not directly cursed.
However, God declares, cursed is the ground because of you.
The man will struggle in hard toil and sweat to produce food from the ground.
The earlier story of human creation in 2.7 had already recounted the man's origin
from the dust of the ground.
Now, for the first time, human death is explicitly mentioned: to dust you shall return (3.19).
However, the original prohibition in 2.17 had decreed death on the very day that the
forbidden fruit would be eaten.
God does not enforce this death sentence immediately.
God mercifully allows the humans to continue to live for some time and produce children
for future generations.
In verse 21 God graciously replaces the prickly fig leaf clothing (2.7) with softer garments of skins.
In verses 22-24 God seals the entrance to the garden to make sure the humans do not take also from the tree of life, and eat, and live forever.
The cherubim are winged creatures who are half human and half beast.
They guard holy areas.
For example, cherubim guard the holiest sections of the Temple in Jerusalem (1 Kings 8.6-7).
Comments or Questions...
In verse 1 the serpent is not an alien being but simply one of the garden's more
intelligent and crafty animals that the LORD God had made.
In verse 3 the woman repeats the command given by God in 2.17
but then attaches her own additional prohibition, now shall you touch it.
Once she disobeys her own prohibition (touching the fruit), it will be easier to take the next step and disobey God's prohibition (eating the fruit).
In verses 4-6 the serpent assures the woman that you will not die.
In an add way, the serpent will be correct.
God will not cause the humans to die "in the day that you eat of it."
However, the humans will come to know good and evil by experiencing new intensities of pain as a consequence of their rebellion.
The man's quick willingness to eat the forbidden fruit along with the woman suggests equal responsibility for the disobedient act.
In verse 7 the humans now know that they were naked.
They experience shame and the pain of an intimate human bond that has been broken.
The innocence, trust, and openness of their former relationship must now be
hidden behind clothes made of fig leaves.
The prickly fig leaves would make for uncomfortable clothing.
In verse 8 the portrait of the LORD God walking in the garden in the cool of the evening
implies God's close relationship and involvement with the creation.
God's closeness contrasts with the humans' sudden desire for distance as they hid t
hemselves from the presence of the LORD God.
In verses 14-15 the serpent is directly cursed by God.
The curse provides an ancient explanation for why the snake has no legs and why humans
often have a negative reaction to snakes.
In verses 16-17 neither the woman nor the man are directly cursed as was the serpent.
But negative consequences flow from the disobedient act.
For the woman, the pain of childbirth will increase, and the man shall rule over you.
This inequality contrasts with God's original will for mutuality and interdependence
between the man and woman in 2.18-22.
In verses 17-19 like the woman and unlike the serpent, the man is not directly cursed.
However, God declares, cursed is the ground because of you.
The man will struggle in hard toil and sweat to produce food from the ground.
The earlier story of human creation in 2.7 had already recounted the man's origin
from the dust of the ground.
Now, for the first time, human death is explicitly mentioned: to dust you shall return (3.19).
However, the original prohibition in 2.17 had decreed death on the very day that the
forbidden fruit would be eaten.
God does not enforce this death sentence immediately.
God mercifully allows the humans to continue to live for some time and produce children
for future generations.
In verse 21 God graciously replaces the prickly fig leaf clothing (2.7) with softer garments of skins.
In verses 22-24 God seals the entrance to the garden to make sure the humans do not take also from the tree of life, and eat, and live forever.
The cherubim are winged creatures who are half human and half beast.
They guard holy areas.
For example, cherubim guard the holiest sections of the Temple in Jerusalem (1 Kings 8.6-7).
Comments or Questions...
Reading for February 2nd
Read Genesis 2.15-25
In verse 15 the garden of Eden is not a paradise of luxury but a place for human work.
Humans will till the garden and keep it.
In verses 16-17 the command not to eat from the tree of the knowledge of good and evil
carries a grace consequence, which in Hebrew reads literally: "you shall surely die."
In verse 18 the term helper does not imply an inferior assistant but a genuine partner
who comes to the aid of another.
God is often call a "helper" for those in need (Ps 10.14; 54.4).
In verses 19-20 God's first attempt to satisfy the human's loneliness (animals) fails.
God invites the human to participate in shaping the character of the animals by giving them names.
In verses 21-22 God tries a second strategy to satisfy the human's loneliness.
God fashions a woman from the rib of the sleeping man.
In verse 23 unlike the animals, the woman instantly evokes a joyous response from the man.
The man's brief poetic response plays on the Hebrew words "ish" (Man) and "ishshah" (Woman).
In verse 24 they become one flesh suggests not only sexual union but also a unity through a common household and the raising of children.
Comments or Questions...
In verse 15 the garden of Eden is not a paradise of luxury but a place for human work.
Humans will till the garden and keep it.
In verses 16-17 the command not to eat from the tree of the knowledge of good and evil
carries a grace consequence, which in Hebrew reads literally: "you shall surely die."
In verse 18 the term helper does not imply an inferior assistant but a genuine partner
who comes to the aid of another.
God is often call a "helper" for those in need (Ps 10.14; 54.4).
In verses 19-20 God's first attempt to satisfy the human's loneliness (animals) fails.
God invites the human to participate in shaping the character of the animals by giving them names.
In verses 21-22 God tries a second strategy to satisfy the human's loneliness.
God fashions a woman from the rib of the sleeping man.
In verse 23 unlike the animals, the woman instantly evokes a joyous response from the man.
The man's brief poetic response plays on the Hebrew words "ish" (Man) and "ishshah" (Woman).
In verse 24 they become one flesh suggests not only sexual union but also a unity through a common household and the raising of children.
Comments or Questions...
Thursday, January 24, 2019
Reading for February 1st
Read Genesis 2.4-14 A second creation story-the garden of Eden.
In verse 4 the opening formula, These are the generations of
(sometime alternately translated as "these are the descendants of" or "this is the story of"),
marks the beginning of new sections throughout Genesis (6/9; 10.1; 11.27; 25.19; 37.2).
In the day that the LORD God made the earth and the heavens:
a heading for this second and different creation story.
The creation story in Gen 2 uses a different divine name, LORD God, instead of simply
"God" in Gen 1.
Genesis 2 begins not with chaotic waters of the deep as in 1.1-2 but with a dry desert.
Like the watery deep, the dry wilderness is a biblical image of evil and chaos (Isa 21.1-3; 43.15-21).
In verse 7 the Hebrew word for man ("adam") is closely related to the word for ground ("adamah").
This Hebrew wordplay underscores the close relationship of humans and the soil (3.19).
The LORD God formed man from the dust like a potter forming clay.
This earth creature becomes a living human only when the LORD God
breathes into it the breath of life.
In verse 8 the garden of Eden means literally "garden of delight."
In verse 9 two trees, the tree of life and the tree of the knowledge of good and evil,
stand in the middle of the garden.
They will become important later in the story (2.17; 3.1-7, 22-24).
Eating from the tree of life would give immortality, and eating from the tree of knowledge would provide wisdom, moral discernment, and the experience of pleasure and pain.
In verses 10-14 the image is that of a lush garden at the center of the known world from which four major rivers flow to water the earth.
We know the location of only 2 of the rivers, the Tigris and the Euphrates.
The are in Mesopotamia.
Havilah (v. 11) may be in Arabia, and Cush (v. 13) may be associated with Africa.
Comments or Questions...
In verse 4 the opening formula, These are the generations of
(sometime alternately translated as "these are the descendants of" or "this is the story of"),
marks the beginning of new sections throughout Genesis (6/9; 10.1; 11.27; 25.19; 37.2).
In the day that the LORD God made the earth and the heavens:
a heading for this second and different creation story.
The creation story in Gen 2 uses a different divine name, LORD God, instead of simply
"God" in Gen 1.
Genesis 2 begins not with chaotic waters of the deep as in 1.1-2 but with a dry desert.
Like the watery deep, the dry wilderness is a biblical image of evil and chaos (Isa 21.1-3; 43.15-21).
In verse 7 the Hebrew word for man ("adam") is closely related to the word for ground ("adamah").
This Hebrew wordplay underscores the close relationship of humans and the soil (3.19).
The LORD God formed man from the dust like a potter forming clay.
This earth creature becomes a living human only when the LORD God
breathes into it the breath of life.
In verse 8 the garden of Eden means literally "garden of delight."
In verse 9 two trees, the tree of life and the tree of the knowledge of good and evil,
stand in the middle of the garden.
They will become important later in the story (2.17; 3.1-7, 22-24).
Eating from the tree of life would give immortality, and eating from the tree of knowledge would provide wisdom, moral discernment, and the experience of pleasure and pain.
In verses 10-14 the image is that of a lush garden at the center of the known world from which four major rivers flow to water the earth.
We know the location of only 2 of the rivers, the Tigris and the Euphrates.
The are in Mesopotamia.
Havilah (v. 11) may be in Arabia, and Cush (v. 13) may be associated with Africa.
Comments or Questions...
Wednesday, January 23, 2019
Reading for January 31st
Read Genesis 2.1-3
God's resting on the seventh day of creation became an explanation for one of the
Ten Commandments, that the seventh day of every week be set apart as a sabbath,
a day of rest and no work (Ex 20.8-11).
The word "sabbath" comes from the Hebrew word "shabat" meaning "to rest."
Comments or Questions...
God's resting on the seventh day of creation became an explanation for one of the
Ten Commandments, that the seventh day of every week be set apart as a sabbath,
a day of rest and no work (Ex 20.8-11).
The word "sabbath" comes from the Hebrew word "shabat" meaning "to rest."
Comments or Questions...
Tuesday, January 22, 2019
Reading for January 30th
Read Genesis 1.26-31
In verse 26 the plural us and our image is probably a reference to an ancient motif of an
assembly of divine beings, here God and God's divine advisers (compare 1 Kings 22; Job 1).
The resolve to create humankind in their image or likeness.
The divine image characterizes the human vocation of dominion or caring for the fish, birds,
and animals.
Human dominion or rule is to be similar to the way God rules over and cares for all creation.
In verse 27 the human image of God includes both male and female .
In verse 31 God's final evaluation that the creation was very good concludes a series of refrains throughout Gen 1 about the goodness of creation (1.4, 12, 18, 21).
Comments or Questions...
In verse 26 the plural us and our image is probably a reference to an ancient motif of an
assembly of divine beings, here God and God's divine advisers (compare 1 Kings 22; Job 1).
The resolve to create humankind in their image or likeness.
The divine image characterizes the human vocation of dominion or caring for the fish, birds,
and animals.
Human dominion or rule is to be similar to the way God rules over and cares for all creation.
In verse 27 the human image of God includes both male and female .
In verse 31 God's final evaluation that the creation was very good concludes a series of refrains throughout Gen 1 about the goodness of creation (1.4, 12, 18, 21).
Comments or Questions...
Monday, January 21, 2019
Reading for January 29th
Read Genesis 1.1-2.3 The creation of the heavens and the earth.
The face of the deep and the face of the waters are descriptions of a watery and disordered chaos. God's creation involves separating, setting boundaries, and ordering this watery chaos in order to create a space for life to flourish.
In verse 3 God creates by simply speaking a verbal command.
In verse 6 God's creation of a dome in the midst of the waters assumes a flat earth and a clear dome that pushes back the lower waters and the blue upper waters to form the space for the sky.
In verse 11 let the earth put forth vegetation: Parts of creation are invited to join with God in the process of creating and ruling (1.17, 24, 28).
In verse 14 the first three days of creation form three regions: Day 1- the region of light and darkness (1.3-5); Day 2 - the region of the sky (1.6-8); and Day 3 - the region of the earth with its vegetation
(1.9-13). Beginning in v. 14, the next three days of creation provide the inhabitants for each of these regions: Day 4 - the sun, moon, and stars occupy the region of light and darkness (1.14-19); Day 5 - the birds fill the sky and the fish fill the lower waters (1.20-23); and Day 6 - the animals and humans occupy the earth.
In verse 21 so God created the great sea monsters: In other ancient stories of creation, the sea monsters are portrayed as independent gods of evil and chaos.
Here the sea monsters are made by God and subject to God's control (Ps 148.7).
Comments or Question...
The face of the deep and the face of the waters are descriptions of a watery and disordered chaos. God's creation involves separating, setting boundaries, and ordering this watery chaos in order to create a space for life to flourish.
In verse 3 God creates by simply speaking a verbal command.
In verse 6 God's creation of a dome in the midst of the waters assumes a flat earth and a clear dome that pushes back the lower waters and the blue upper waters to form the space for the sky.
In verse 11 let the earth put forth vegetation: Parts of creation are invited to join with God in the process of creating and ruling (1.17, 24, 28).
In verse 14 the first three days of creation form three regions: Day 1- the region of light and darkness (1.3-5); Day 2 - the region of the sky (1.6-8); and Day 3 - the region of the earth with its vegetation
(1.9-13). Beginning in v. 14, the next three days of creation provide the inhabitants for each of these regions: Day 4 - the sun, moon, and stars occupy the region of light and darkness (1.14-19); Day 5 - the birds fill the sky and the fish fill the lower waters (1.20-23); and Day 6 - the animals and humans occupy the earth.
In verse 21 so God created the great sea monsters: In other ancient stories of creation, the sea monsters are portrayed as independent gods of evil and chaos.
Here the sea monsters are made by God and subject to God's control (Ps 148.7).
Comments or Question...
Sunday, January 20, 2019
Reading for January 28th
Read Mark 16.9-20 Resurrection accounts.
The longer ending combines material from Matthew, Like, and John as well as the account of the ascension in Acts 1.
In verses 17-18 emphasis on miracles conflicts with Mark's tendency to emphasize suffering.
Comments or Questions...
The longer ending combines material from Matthew, Like, and John as well as the account of the ascension in Acts 1.
In verses 17-18 emphasis on miracles conflicts with Mark's tendency to emphasize suffering.
Comments or Questions...
Friday, January 18, 2019
Reading for January 27th
Read Mark 16.1-8 (Mt 18.1-10; Lk 24.1-11; Jn 20.1010) The empty tomb.
In verse 1 the women are too late (see 14.3-9).
In verses 6-7 had the twelve not told the women about Jesus' prediction of resurrection (14.28)?
In verse 8 the original ending of Mark's Gospel (see sidebar, "The Ending of Mark").
Comments or Questions...
In verse 1 the women are too late (see 14.3-9).
In verses 6-7 had the twelve not told the women about Jesus' prediction of resurrection (14.28)?
In verse 8 the original ending of Mark's Gospel (see sidebar, "The Ending of Mark").
Comments or Questions...
Reading for January 26th
Read Mark 15.40-47
In verses 40-41 (Mt 27.56; Lk 8.1-3 Women disciples.
The first reference to women followers suggests women followed Jesus throughout his mission.
In verses 42-47 (Mt 27.57-61; Lk 23.50-56; Jn 19.38-42) Jesus' burial.
Mk 14.55 implicates the "whole council" in Jesus' condemnation; Joseph may have repented.
In verse 44 crucifixion could take several days; Mark makes it clear that Jesus is really dead.
Comments or Questions...
In verses 40-41 (Mt 27.56; Lk 8.1-3 Women disciples.
The first reference to women followers suggests women followed Jesus throughout his mission.
In verses 42-47 (Mt 27.57-61; Lk 23.50-56; Jn 19.38-42) Jesus' burial.
Mk 14.55 implicates the "whole council" in Jesus' condemnation; Joseph may have repented.
In verse 44 crucifixion could take several days; Mark makes it clear that Jesus is really dead.
Comments or Questions...
Thursday, January 17, 2019
Reading for January 25th
Read Mark 15.16-39
In verses 16-20 (Mt 27.27-31; Lk 23.11; Jn 19.1-3; see Mic 5.1) The mockery.
The cohort's action fulfills Jesus' mandate of kingship through weakness (10.41-45).
In verses 21-32 (Mt 27.32-44; Lk 23.33-43; Jn 19.17-24) The crucifixion.
In verses 21-22 see comment on Mt 27.32-33.
In verse 23 wine mixed with myrrh is a sedative.
In verse 24 see Ps 22.18.
In verses 25-32 see comment on Mt 27.37.44.
In verse 29 should be translated "blasphemed" rather than derided;
the bystanders commit the crime for which Jesus, wrongly, is condemned by the chief priest.
In verse 31 ironically, Jesus saves others by not saving himself.
In verses 33-39 (Mt 27.45-56; Lk 23.44-48; Jn 19.25-30) Jesus' death.
In verses 34-38 see comment on Mt 27.45-56.
In verse 39 the centurion understands what Peter did not (8.31-33).
Comments or Questions...
In verses 16-20 (Mt 27.27-31; Lk 23.11; Jn 19.1-3; see Mic 5.1) The mockery.
The cohort's action fulfills Jesus' mandate of kingship through weakness (10.41-45).
In verses 21-32 (Mt 27.32-44; Lk 23.33-43; Jn 19.17-24) The crucifixion.
In verses 21-22 see comment on Mt 27.32-33.
In verse 23 wine mixed with myrrh is a sedative.
In verse 24 see Ps 22.18.
In verses 25-32 see comment on Mt 27.37.44.
In verse 29 should be translated "blasphemed" rather than derided;
the bystanders commit the crime for which Jesus, wrongly, is condemned by the chief priest.
In verse 31 ironically, Jesus saves others by not saving himself.
In verses 33-39 (Mt 27.45-56; Lk 23.44-48; Jn 19.25-30) Jesus' death.
In verses 34-38 see comment on Mt 27.45-56.
In verse 39 the centurion understands what Peter did not (8.31-33).
Comments or Questions...
Reading for January 24th
Read Mark 15.1-15 (Mt 27.1-2; Lk 23.1; Jn 18.28-32) Trial before Pilate.
In verse 1 see comment on Mt 27.1-2.
In verses 2-5 (Mt 27.11-14; Lk 23.2-5; Jn 18.29-19.16) Pilate has political concerns;
Jesus responds indirectly and again (see 14.61) refuses to defend himself.
In verses 6-15 (Mt 27.15-26; Lk 23.18-25; Jn 18.38-40; 19.4-16).
In verse 6 see comment on Mt 27.15.
In verse 7 Barabbas means "son of the father."
This insurrection, unidentified, suggests political rebellion.
In verse 15 Pilate takes the expedient route; later Christian traditions will increasingly
exonerate him and vilify the Jewish leaders and people.
Comments or Questions...
In verse 1 see comment on Mt 27.1-2.
In verses 2-5 (Mt 27.11-14; Lk 23.2-5; Jn 18.29-19.16) Pilate has political concerns;
Jesus responds indirectly and again (see 14.61) refuses to defend himself.
In verses 6-15 (Mt 27.15-26; Lk 23.18-25; Jn 18.38-40; 19.4-16).
In verse 6 see comment on Mt 27.15.
In verse 7 Barabbas means "son of the father."
This insurrection, unidentified, suggests political rebellion.
In verse 15 Pilate takes the expedient route; later Christian traditions will increasingly
exonerate him and vilify the Jewish leaders and people.
Comments or Questions...
Reading for January 23rd
Read Mark 14.66-72
(Mt 26.69-75; Lk 22.54-71; Jn 18.25-27; and see Mk 14.30, 65) Peter's betrayal.
In verse 70 perhaps Peter is identified by accent.
In verse 72 Peter's last appearance is one of remorse.
Comments or Questions...
(Mt 26.69-75; Lk 22.54-71; Jn 18.25-27; and see Mk 14.30, 65) Peter's betrayal.
In verse 70 perhaps Peter is identified by accent.
In verse 72 Peter's last appearance is one of remorse.
Comments or Questions...
Monday, January 14, 2019
Reading for January 22nd
Read Mark 14.53-65 Indictment of Caiaphas.
The trial contains numerous legal irregularities (at night, on a holiday,
without legitimate witnesses, etc.).
In verses 56-59 the false witnesses ironically predict the truth of the Temple's
destruction and Jesus' resurrection.
In verses 61-62 Jesus attests unequivocally to his identity as the divine Son.
His citation combines Dan 7.13 and Ps 110.1.
In verse 63 tearing clothes signals grief and mourning, and it may anticipate the tearing
of the Temple curtain (15.38).
With torn clothes and curtain, the priest cannot officiate in the Temple.
In verse 64 all condemn Jesus, but Joseph of Arimathea, a member of the Sanhedrin,
will beg Pilate for Jesus' body and entomb it (15.42-46).
The verse continues the irregularities: Jesus has not clearly blasphemed;
the penalty for blasphemy is stoning.
Comments or Questions...
The trial contains numerous legal irregularities (at night, on a holiday,
without legitimate witnesses, etc.).
In verses 56-59 the false witnesses ironically predict the truth of the Temple's
destruction and Jesus' resurrection.
In verses 61-62 Jesus attests unequivocally to his identity as the divine Son.
His citation combines Dan 7.13 and Ps 110.1.
In verse 63 tearing clothes signals grief and mourning, and it may anticipate the tearing
of the Temple curtain (15.38).
With torn clothes and curtain, the priest cannot officiate in the Temple.
In verse 64 all condemn Jesus, but Joseph of Arimathea, a member of the Sanhedrin,
will beg Pilate for Jesus' body and entomb it (15.42-46).
The verse continues the irregularities: Jesus has not clearly blasphemed;
the penalty for blasphemy is stoning.
Comments or Questions...
Sunday, January 13, 2019
Reading for January 21st
Read Mark 14.26.52
26-31 (Mt 26.30-35; Lk 22.29, 31-34) Predictions of failure and victory.
In verse 26 Seders end with the singing of the Hallel Psalms (Ps 115-118).
In verse 27 Zech 13.7.
In verse 28 (see 16.7) the Gospel likely ended without recording resurrection appearances
(see sidebar, "The Ending of Mark," p. 78).
In verses 30-31 Mark portrays the disciples' failures, not their redemption.
In verses 32-42 (Mt 26.36-46; Lk 22.40-46).
Grief in Gethsemane.
Jn 18.1 refers to a garden.
In verse 32 Jesus frequently prays (1.35; 9.29; 11.17).
In verse 33 the three sleeping disciples foreshadow the three women who fail at the tomb.
In verse 36 Abba is father in Aramaic (Rom 8.15; Gal 4.6).
In verse 38 tine of trial is, in Greek, "temptation."
The Gospel does not encourage or glorify martyrdom.
In verses 43-52 (Mt 26.47-56; Lk 22.47-53; Jn 18.2-11) The arrest.
In verse 44 the sign of intimacy and peace becomes the means of handing
Jesus over to the chief priests.
In verse 47 Mark does not identify the sword-wielder.
In verse 50 the last appearance of the disciples as a group highlights their failure.
In verses 51-52 the young man is also not identified; some traditions speculate that he is
Mark and the house of the last supper belonged to his mother (Acts 12.12); he may represent the newly baptized follower who strips off his old way of life and puts on another.
Another "young man" appears in the tomb. (16.5).
Comments or Questions...
26-31 (Mt 26.30-35; Lk 22.29, 31-34) Predictions of failure and victory.
In verse 26 Seders end with the singing of the Hallel Psalms (Ps 115-118).
In verse 27 Zech 13.7.
In verse 28 (see 16.7) the Gospel likely ended without recording resurrection appearances
(see sidebar, "The Ending of Mark," p. 78).
In verses 30-31 Mark portrays the disciples' failures, not their redemption.
In verses 32-42 (Mt 26.36-46; Lk 22.40-46).
Grief in Gethsemane.
Jn 18.1 refers to a garden.
In verse 32 Jesus frequently prays (1.35; 9.29; 11.17).
In verse 33 the three sleeping disciples foreshadow the three women who fail at the tomb.
In verse 36 Abba is father in Aramaic (Rom 8.15; Gal 4.6).
In verse 38 tine of trial is, in Greek, "temptation."
The Gospel does not encourage or glorify martyrdom.
In verses 43-52 (Mt 26.47-56; Lk 22.47-53; Jn 18.2-11) The arrest.
In verse 44 the sign of intimacy and peace becomes the means of handing
Jesus over to the chief priests.
In verse 47 Mark does not identify the sword-wielder.
In verse 50 the last appearance of the disciples as a group highlights their failure.
In verses 51-52 the young man is also not identified; some traditions speculate that he is
Mark and the house of the last supper belonged to his mother (Acts 12.12); he may represent the newly baptized follower who strips off his old way of life and puts on another.
Another "young man" appears in the tomb. (16.5).
Comments or Questions...
Friday, January 11, 2019
Reading for January 20th
Read Mark 14.10-25
In verses 10-11 (Mt 26.14-16; Lk 22.3-6) Judas.
Unlike Matthew (greed) and Luke and John (Satanic possession), Mark offers not motive for Judas's betrayal.
Judas's identification as one of the twelve reinforces the disciples' failures of faith and nerve.
In verses 12-16 (Mt 26.17-19; Lk 22.7-13) Supper preparations.
For Mark, the last supper is a Seder (Heb. for "order") meal.
The Passover is the Paschal lamb, which would have been sacrifices in the Temple that afternoon.
In verses 13-14 Luke identifies the disciples as Peter and John.
Carrying water jugs may have been women's work.
In verses 17-25 (Mt 26.21-25; Lk 22.14, 21-23; Jn 13.21-30) The last supper.
Divine plan does not preclude human responsibility.
To share food is to be of one family; Judas's treachery is thereby heightened.
In verses 22-25 (Mt 26.26-29; Lk 22.15-20; 1 Cor 10.16; 11.23-26) Jesus' language suggests Temple sacrifice and Jewish martyr traditions (see 2 Macc).
In verse 25 (Lk 13.29) perhaps Jesus is thinking of a heavenly, messianic banquet.
Comments or Questions...
In verses 10-11 (Mt 26.14-16; Lk 22.3-6) Judas.
Unlike Matthew (greed) and Luke and John (Satanic possession), Mark offers not motive for Judas's betrayal.
Judas's identification as one of the twelve reinforces the disciples' failures of faith and nerve.
In verses 12-16 (Mt 26.17-19; Lk 22.7-13) Supper preparations.
For Mark, the last supper is a Seder (Heb. for "order") meal.
The Passover is the Paschal lamb, which would have been sacrifices in the Temple that afternoon.
In verses 13-14 Luke identifies the disciples as Peter and John.
Carrying water jugs may have been women's work.
In verses 17-25 (Mt 26.21-25; Lk 22.14, 21-23; Jn 13.21-30) The last supper.
Divine plan does not preclude human responsibility.
To share food is to be of one family; Judas's treachery is thereby heightened.
In verses 22-25 (Mt 26.26-29; Lk 22.15-20; 1 Cor 10.16; 11.23-26) Jesus' language suggests Temple sacrifice and Jewish martyr traditions (see 2 Macc).
In verse 25 (Lk 13.29) perhaps Jesus is thinking of a heavenly, messianic banquet.
Comments or Questions...
Reading for January 19th
Read Mark 14.1-9. 1-2 (Mt 26.2-5; Lk 22.1-2; Jn 11.47-53) The plot to kill Jesus.
Mark does not make explicit why the leaders seek Jesus' death.
Motives might include disruption of Temple function; Jesus' popularity; his besting them in public dispute; his condemnations of their behavior; his political threat and implicit challenge to Rome;
his messianic claim; or simply t hat events carry out the divine will.
In verses 3-9 (Mt 26.6-13; 7.36-50; Jn 12.1-8) The anointing woman.
In verse 3 the anointing is for burial (14.8); this woman succeeds where Jesus' female followers
will fail (16.1).
In verse 7 see Deut 15.11.
Jesus reminds his followers that their responsibilities to the poor will not cease.
In verse 9 although her story is told, her name (unlike the women of 16.1) is not;
see comment on 15.39.
Comments or Questions...
Mark does not make explicit why the leaders seek Jesus' death.
Motives might include disruption of Temple function; Jesus' popularity; his besting them in public dispute; his condemnations of their behavior; his political threat and implicit challenge to Rome;
his messianic claim; or simply t hat events carry out the divine will.
In verses 3-9 (Mt 26.6-13; 7.36-50; Jn 12.1-8) The anointing woman.
In verse 3 the anointing is for burial (14.8); this woman succeeds where Jesus' female followers
will fail (16.1).
In verse 7 see Deut 15.11.
Jesus reminds his followers that their responsibilities to the poor will not cease.
In verse 9 although her story is told, her name (unlike the women of 16.1) is not;
see comment on 15.39.
Comments or Questions...
Thursday, January 10, 2019
Reading for January 18th
Read Mark 13.3-37 (Mt 10.16-25; 24.4-36; Lk 21.8-36) Mark's little apocalypse.
See sidebar, "Apocalyptic."
In verse 6 I am he (Gk., "Ego eimi," literally, "I am,") are the divine words of self-identification
from Ex 3.
In verse 14 desolating sacrilege (or "abomination of desolation"), in Dan 9.27; 11.31; 12.11,
refers to the sacrifice of a pig on the Temple altar by Antiochus IV Epiphanes; perhaps Mark
refers to Caligula's unrealized threat of placing his statue in the Temple.
In verse 26 the heavenly Son of Man also suggests Daniel's prophecy (Dan 7.13).
In verse 30 see 9.1.
In verse 37 the disciples fail to remain awake (14.32-42).
Comments or Questions...
See sidebar, "Apocalyptic."
In verse 6 I am he (Gk., "Ego eimi," literally, "I am,") are the divine words of self-identification
from Ex 3.
In verse 14 desolating sacrilege (or "abomination of desolation"), in Dan 9.27; 11.31; 12.11,
refers to the sacrifice of a pig on the Temple altar by Antiochus IV Epiphanes; perhaps Mark
refers to Caligula's unrealized threat of placing his statue in the Temple.
In verse 26 the heavenly Son of Man also suggests Daniel's prophecy (Dan 7.13).
In verse 30 see 9.1.
In verse 37 the disciples fail to remain awake (14.32-42).
Comments or Questions...
Wednesday, January 9, 2019
Reading for January 17th
Read Mark 13.1-2 (Mt 24.1-3; Lk 19.43-44; 21.5-7) Predicting Jerusalem's destruction.
In verse 1 the stones measured 38x18x12 feet.
In verse 2 scholars debate whether Mark knew of Jerusalem's destruction.
One wall, the Western wall or the "Kotel," remains standing from Herod's Temple, the site is a sacred location for Jews.
Comments or Questions...
In verse 1 the stones measured 38x18x12 feet.
In verse 2 scholars debate whether Mark knew of Jerusalem's destruction.
One wall, the Western wall or the "Kotel," remains standing from Herod's Temple, the site is a sacred location for Jews.
Comments or Questions...
Tuesday, January 8, 2019
Reading for January 16th
Read Mark 12.35-42. 35-37 (Mt 22.41-46; Lk 20.41-44) Son of David.
In verse 35 although in danger from the priests, Jesus continues to teach in the Temple.
His question disturbs traditional beliefs in the Davidic (royal, political) messiah.
In verse 36 Psalm 110 is the most quoted passage from scripture.
The crowds appear to appreciate Jesus' besting of the scribes.
In verses 38-40 (Mt 23.1, 6; Lk 20.45-47) Condemnation of the scribes.
Jesus condemns hypocrisy and self-aggrandizement; for Mark, the warnings should not be lost on Jesus' own followers.
In verses 41-44 (Lk 21.1-4) The widow in the Temple.
In verse 41 treasury refers to "tzedakah" or charity boxes; the widow participates in an act of Jewish piety.
In verse 42 the coin is a lepton; one hundred twenty leptons equal one denarius.
Her deed evokes Jesus' promise that the one who gives all will obtain all (10.23-31) and anticipates the anointing by the woman who also did what she could with what she had (14.3-9).
Comments or Questions...
In verse 35 although in danger from the priests, Jesus continues to teach in the Temple.
His question disturbs traditional beliefs in the Davidic (royal, political) messiah.
In verse 36 Psalm 110 is the most quoted passage from scripture.
The crowds appear to appreciate Jesus' besting of the scribes.
In verses 38-40 (Mt 23.1, 6; Lk 20.45-47) Condemnation of the scribes.
Jesus condemns hypocrisy and self-aggrandizement; for Mark, the warnings should not be lost on Jesus' own followers.
In verses 41-44 (Lk 21.1-4) The widow in the Temple.
In verse 41 treasury refers to "tzedakah" or charity boxes; the widow participates in an act of Jewish piety.
In verse 42 the coin is a lepton; one hundred twenty leptons equal one denarius.
Her deed evokes Jesus' promise that the one who gives all will obtain all (10.23-31) and anticipates the anointing by the woman who also did what she could with what she had (14.3-9).
Comments or Questions...
Monday, January 7, 2019
Reading for January 15th
Read Mark 12.13-17 Paying taxes.
See comment on Mt 22.15-22 (Lk 20.20-26).
In verses 18-27 Angelic bodies.
See comment on Mt. 22.23-33 (Lk 20.27-40).
In verses 28-34 The great commandment.
See comment on Mt 22.34-30 (Lk 10.25-28).
Comments or Questions...
See comment on Mt 22.15-22 (Lk 20.20-26).
In verses 18-27 Angelic bodies.
See comment on Mt. 22.23-33 (Lk 20.27-40).
In verses 28-34 The great commandment.
See comment on Mt 22.34-30 (Lk 10.25-28).
Comments or Questions...
Sunday, January 6, 2019
Reading for January 14th
Read Mark 12.1-12 (Mt 21.33-46; Lk 20.9-19) The parable of the vineyard.
In Isa 5.1-7 the vineyard represents Israel.
In verse 6 beloved son echoes the baptism (1.11) and transfiguration (9.7).
In verse 7 a reference to the cross is unavoidable.
In verse 10 cites Ps 118.22-23 (Septuagint).
The chief priests, scribes, and elders recognize they are the "tenants."
Comments or Questions...
In Isa 5.1-7 the vineyard represents Israel.
In verse 6 beloved son echoes the baptism (1.11) and transfiguration (9.7).
In verse 7 a reference to the cross is unavoidable.
In verse 10 cites Ps 118.22-23 (Septuagint).
The chief priests, scribes, and elders recognize they are the "tenants."
Comments or Questions...
Friday, January 4, 2019
Reading for January 13th
Read Mark 11.27-33 (Mt 21.23-27; Lk 20.1-8; Jn 2.18-22) Temple teachings.
In verse 29 Jesus answers a question with a question and so avoids his interlocutors' trap
(see 12.13-17).
Jesus speaks not on the authority of his teachers (see 1.22) but on his own.
Comments or Questions...
In verse 29 Jesus answers a question with a question and so avoids his interlocutors' trap
(see 12.13-17).
Jesus speaks not on the authority of his teachers (see 1.22) but on his own.
Comments or Questions...
Reading for January 12th
Read Mark 11.12-25
In verses 12-14 (Mt 21.18-20; Lk 13.6-9) Cursing the fig tree.
Mark may intend the tree to symbolize Jerusalem; its cursing and withering (11.20) frame Jesus' entry into the city.
Like the tree, the city fails to bear fruit; much of Jerusalem was destroyed during the war against Rome in 66-70 CE.
In verses 15-19 (Mt 21.12-17; Lk 19.45-48; Jn 2.13-25) The Temple protest.
See comment on Mt 21.12-13.
In verse 17 See Isa. 56.7; Jer 7.11.
The Temple was a house of prayer for all the nations; the scene is set in the Court of the Gentiles.
In verse 18 the crowds support Jesus; the chief priests are scribes replace the Pharisees as Jesus' opponents.
In verses 20-25 The dead fig tree.
The two-stage miracle (see 8.22-26) frames the entry into Jerusalem.
In verse 21 Rabbi means "my teacher."
In verses 24-25 Mark frequently highlights prayer (1.35; 9.29; 11.17); the verses echo the Lord's Prayer (see Mt. 6.9-13; Lk 11.2-4).
Comments or Questions...
In verses 12-14 (Mt 21.18-20; Lk 13.6-9) Cursing the fig tree.
Mark may intend the tree to symbolize Jerusalem; its cursing and withering (11.20) frame Jesus' entry into the city.
Like the tree, the city fails to bear fruit; much of Jerusalem was destroyed during the war against Rome in 66-70 CE.
In verses 15-19 (Mt 21.12-17; Lk 19.45-48; Jn 2.13-25) The Temple protest.
See comment on Mt 21.12-13.
In verse 17 See Isa. 56.7; Jer 7.11.
The Temple was a house of prayer for all the nations; the scene is set in the Court of the Gentiles.
In verse 18 the crowds support Jesus; the chief priests are scribes replace the Pharisees as Jesus' opponents.
In verses 20-25 The dead fig tree.
The two-stage miracle (see 8.22-26) frames the entry into Jerusalem.
In verse 21 Rabbi means "my teacher."
In verses 24-25 Mark frequently highlights prayer (1.35; 9.29; 11.17); the verses echo the Lord's Prayer (see Mt. 6.9-13; Lk 11.2-4).
Comments or Questions...
Thursday, January 3, 2019
Reading for January 11th
Read Mark 11.1-11 (Mt 21.1-11; Lk 19.28-38; Jn 12.12-18) Entering Jerusalem.
Mark does not specify whether Jesus had friends in Jerusalem or whether his command
was based on foreknowledge.
The colt recollects Zech 9.9 and thereby has messianic and royal implications.
In verse 10 On David, see comment on 10.47.
Comments or Questions...
Mark does not specify whether Jesus had friends in Jerusalem or whether his command
was based on foreknowledge.
The colt recollects Zech 9.9 and thereby has messianic and royal implications.
In verse 10 On David, see comment on 10.47.
Comments or Questions...
Reading for January 10th
Read Mark 10.46-52 (Mt 20.29-34; Lk 18.35-43) Bartimaeus.
Bartimaeus means son of Timaeus; Mark explains the Aramaic formulation.
In verse 47 Son of David indicates Jesus' messianic kingship, which takes on
heightened political implications as Jesus nears Jerusalem.
In verse 48 here the crowd ironically invokes the secrecy motif.
Comments or Questions...
Bartimaeus means son of Timaeus; Mark explains the Aramaic formulation.
In verse 47 Son of David indicates Jesus' messianic kingship, which takes on
heightened political implications as Jesus nears Jerusalem.
In verse 48 here the crowd ironically invokes the secrecy motif.
Comments or Questions...
Tuesday, January 1, 2019
Reading for January 9th
Read Mark 10.32-45. 32-34 (Mt 20.17-19; Lk 18.31-34) The third passion prediction.
In verse 32 fear marks the disciples throughout the rest of the gospel.
In verses 35-45 (Mt 20.20-28; Lk 22.24-27) James and John.
The disciples have yet to learn Jesus' lessons of self-loss and humility;
Matthew protects their role by assigning the question to their mother.
In verse 45 ransom is paid to release captives and slaves; from whom or what
Jesus' death purchases release (Satan? sin?) is not specified (see comment on Mt 20.28).
Comments or Questions...
In verse 32 fear marks the disciples throughout the rest of the gospel.
In verses 35-45 (Mt 20.20-28; Lk 22.24-27) James and John.
The disciples have yet to learn Jesus' lessons of self-loss and humility;
Matthew protects their role by assigning the question to their mother.
In verse 45 ransom is paid to release captives and slaves; from whom or what
Jesus' death purchases release (Satan? sin?) is not specified (see comment on Mt 20.28).
Comments or Questions...
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