Reading for July 8th

 Read Acts 7.17-39. In 7.17-50: The story of Moses to Solomon, from Exodus to Kings, is told in sequence (not times in vv. 20, 23, 26, 30, 36, 42, 45) and from within Israel (our ancestors in vv. 19, 32, 38, 39, 44, 45), repeating the themes of the scriptural histories of God's fidelity and Israel's rejection. Like Moses' speech at the end of his life (Deut 32-34). Stephen is citing Israel's history "in witness against you" (Deut 32.46), as a call to repentance. Inverse 22; In the retelling of Ex 2 in many Jewish sources, Moses was famous for his mastery of the wisdom of the Egyptians. In verses 25-27: This interpretation of what they did not understand is consistent with Like's emphasis on the "ignorance": that can be forgiven (3.17;17.30). To push Moses aside is to reject him as ruler and liberator (v. 35). In verse 30: The appearance of the angel in the flame of a burning bush (Ex 3.2) was variously allegorized in many first century interpretations. Like the Pharisees who were know to believe in angelic messengers, Stephen receives these accounts literally (see vv. 38, 53). In verse 35: the phrase this Moses who they rejected (see also v. 37, this is the Moses who said ) parallels this Jesus whom you crucified (2.36; see also 2.23, 32): Stephen invokes  the crucial passage from Deut 18.15 that was used to identify Jesus as "the prophet like Moses" (3.22). In verse 39: Our ancestors were unwilling to obey ... pushed him aside (see comment on v. 27). Comments or Questions..

Reading for July 7th

 Read Acts 7.1-16. In 7.1-8.1: Stephen's witness. In 7.1: The interrogation recalls Jesus' trial before the high priest (Lk 22.67) and Pilate (Lk 23.3). In verses 2-50: This extended retelling if stories from Genesis displays careful interpretations of the Greek version known as the Septuagint (LXX). As they are retold, the stories emphasize God's initiative and activity. In verse 2: The God of glory is an unusual title (Ps 29.3) for the Lord who appeared to Abraham in Gen 12.7. In verse 3: The quotation is from Gen 12.1-5. In verse 5: The contrast between the present promise and future possession originates in Genesis (13.15; 17.8; 48.4). In verse 6: Israel knew what it was to be resident aliens (Gen 15.13; Ex 2.22; 18.3; Deut 23.7), even in their own land, because it belonged to God (Lev 25.23). In verse 7: The quotation of Gen 15.14 continues. In verse 8: The covenant of circumcision is described in several passages in Genesis (17.10-14). On the twelve patriarchs and their relationship to the twelve apostles, see Lk 22.30; Acts 1.29. In verse 9: Gen 37.11 also identifies their jealousy, closely connected with their hatred for Joseph receiving their father's love (Gen 27:.4; see Acts 5.17). Among all the stories of the patriarch's, Stephen's focus on Joseph highlights a divided Israel with God taking special care of Joseph, for God was with him (see Gen 39.2, 21, 23); and Peter in Acts (10.38). in verses 11-16: These verses are a condensed version of Gen 41-50. Comments or Questions..

Reading for July 6th

 Read Acts 6.1-15. In 6.1-15: Stephen, the Hellenist prompts persecution. In verse 1: The Hellenists were probably Greek-speaking Jews who belonged among the disciples or followers of Jesus (6.2, 7), along with the Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic. The daily distribution was given "to each as any had need," and the special needs of the widows had only according to the law (Deut 10.18; 14.29; 26.12-13). In verse 2: The twelve apostles (1.26) had a particular role in Israel (Lk 22.30), which required their service of the word of God; a synonym for God's own mission (4.31; 6.7; 8.14; 11.1; 12.24; 19.20). In verse 3: In Lk 9.1-10.1, the sending of the twelve is followed by the sending of the seventy, all still within Israel. These well-attested seven (compare 1.21-22) are assigned the task of serving the identified "need," which was central to the community (2.45; 4.35). In verse 5: Greek names were common among Jews throughout the empire. In addition to Stephen, Philip is the only one who plays a further role in the narrative (8.5, 29, 40; 21.8-9). In verse 6: The apostles' prayer and laying on of hands (13.3) mark the confirmation of the Spirit's choice as much as did the casting of lots 91.26). In verse 7: This summary verse indicates the promising culmination of the early mission in Jerusalem (1.8), particularly with the inclusion of many of the priests. The conflicts that follow are not with priests who became disciples. In verse 8; Nothing is said of Stephen's serving the needs of the widows, but his great wonders and signs manifest the work of God through him as through the apostles (5.12). In verse 9: These specific synagogues for Greek speaking Jews from throughout the empire are otherwise unknown. In verse 10: Hellenistic philosophers, including Greek-speaking Jews were interested in wisdom (see 1 Cor 1.22), but this was an inspired display of "a wisdom that none could oppose" (Lk 21.15). In verses 11-12: The charges of blasphemy against Moses and God are contrived, as they were against Jesus (see Lk 20.19-20). The conspirators are the ones who stir up the people (see Lk 23.5). In verse 13: The prohibition of false witness is one of the Ten Commandments (Ex 20.16; Deut 19.16-18). The charge against Stephen is similar to that brought against Paul (21.28). The security of Israel was believed to rest on the sanctity of the law and the Temple. In verse 14: Luke only reports this charge against Jesus in this context (see Mk 14.58; 15.29; Mt 26.61; 27.40, Jn 2.19-21). In verse 15: Stephen's transformation with his face like the face pf an angel was a warning of contending with God (see Dan 3.24-30). Comments or Questions..

Reading for July 5th

 Read Acts 5.33-42. In verse 34: A Pharisee could speak in the council with a different view of both resurrection (23.6-10) and inspiration than the Sadducees. In Acts 22.3, Paul claimed that Gamaliel was his teacher in the law (see Lk 5.17). In verse 36: Agreeing with Gamaliel abut true and false prophets (see also Deut 18.22), Josephus reported that Theudas claimed to be a prophet who could lead his followers through the Jordan like Moses or Joshua (Antiquites 20.97-98). In verse 37: Josephs (Antiquities 18.1-10; War 2.117-118; 7.252-258) confirms that Theudas the Galilean led an abortive revolt against the Roman census. In verse 39: Of course Luke regards opposition to the apostolic mission as fighting against God (11.17). In verse 40: Although they are released, they are not vindicated. The order against preaching remains in force, backed with flogging (Lk 23.220. In verse 42: The focus of their preaching in the Temple (5.20-21), remains that Jesus is the messiah (2.36; 10.36-38; 17.3). Comments or Questions..

Reading for July 4th

 Read Acts 5.17-32. In 5.17-42: The trial of Israel. In verse 17: Acts uses the word sect to mean a "division" or school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 26.5), and the Christians or followers of the messiah Jesus (24.5, 14; 28.22). jealousy is more than petty envy, because the question of God's favor or promise is at stake in the conflicts among the "sects" (7.9;17.5). In verse 19: On divinely initiated escapes from prison, see also (12.6-11; 16.26-31. in verse 20: The Temple is the divinely ordained place for teaching the people (Lk 19.47; 20.1; 21.5-6, 38). The whole message about this life is another summary of the proclamation (4.1; 5.42; 13.26). In verse 24: Their being perplexed again creates the opportunity for interpretation.. In verse 26: On the fear of the people, see comment on 4.21. In verse 28: To bring this man's blood on us is to hold them accountable for Jesus' death (Gen 4.10-11; see Mt 27.24-25), as Peter did in in 4.10-11. In verse 29: The high priest also claimed to speak with God's authority. In verse 30; Peter again indicts the rulers by contrasting God's raising Jesus and their involvement in his death (2.23-24; 3.13-15; 4.10). In verse 31: On Jesus as Leader, see 3.15. His role as Savior is full of scriptural and political associations since this is a title often used or rulers (see Lk 2.11; Acts 13.23; Isa 43.11). Repentance and forgiveness of sins are both gifts grounded in God's  promises (Acts 2.3811-18). Comments or Questions..

Reading for July 3rd

 Read Acts 4.32-5.16. In 4.32-34: Luke's picture of common ownership expresses a vision of the practices of the community of the resurrection (see also 2.44-47; 23.15-16, 25). In verse 35: On the distribution as any had need, see 6.1-2. In verse 36: Barnabas is identified as a Levite (They have no "allotment" in the land, Deut 14.29) and will provide a link to Paul's mission to Cyprus (Acts 11.19-20; 13.2-4; 21.16). In verse 37: His gift, laid at the apostles feet, acknowledges their authority without coercion. In 5.1-4: The consent and knowledge of Sapphira disclose the conspiracy to lie which they contrived. Satan is associated with the premeditated character of such collusion (see Lk 22.3-6). In verse 9: They are not merely challenging apostolic authority, but putting the Spirit of the Lord to the test, as in the Exodus (see Ex 17.2, 7: Deut 6.16; Lk 4.12; 11.16; Acts 15.10). In verse 11: The fear is characteristic awe of divine activity (2.43, 19.177; Lk 3.12, 65; 2.9; 7.16; 8.37). This is the first mention of the church (Gk., "ekklesia"), meaning the "assembly" or "assembly of believers" (4.32), as Israel was also called in the Greek scriptures (Deut 4.10; 9.10; 18.16; 23.1-2). In verse 12: Solomon's Portico clearly puts them back in the Temple (3.11; 5.25), in the presence of danger (4.1). In verse 15: The expectation that even Peter's shadow could heal is a remarkable testimony to the overshadowing power of the Most High (Lk 1.35; Acts 19.11-12). In verse 16: As in the early conflicts with Jesus over his healing, Luke emphasizes that they were all cured (Lk 6.19). Comments or Questions..

Reading for July 2nd

 Read Acts 4.23-31. In 4.23-5.36: The divine authority of the apostles. In verse 24: Their prayer to the Sovereign Lod invokes God's royal dominion (see also Lk 2.29) over everything (Acts 14.15; 17.24). In verse 25-26: In the Psalms, God spoke through King David (Lk 24.44; Acts 1.16; 2.25, 30-31). Psalm 2 is about God's protection of the messiah from those who would have gathered to threaten his reign ruler over the nations. In verse 27: A direct link is made to the dire roles all these groups played in Jesus' trial, especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk 13.1; 23.1-25). Even the way they gathered together signaled the divine drama (see v. 26). As God's holy servant, Jesus is again in David's line (vv. 25, 31), anointed or "made messiah" at his baptism (10.38). In verse 28: Luke's conviction about what is predestined or "necessary" is grounded in the way the scriptures stated God's plan that had to be fulfilled (Lk 24.26, 44). In verse 30: The figure of Moses as God's servant (3.26) again illuminates the images of stretching out you hand in signs and wonders (Ex 3.20; 4.4; Acts 2.36). In verse 31: The shaking of the place is another sign of divine presence (Acts 2.2). Comments or Questions..

Reading for July 1st

 Read Acts 4.1-22. In 4.1-22: Arrest and trial for the name. In verse 1-2: As the major Jewish institution which the Romans allowed, Temple had its own officials and security force. proclamation of the resurrection ... in Jesus is regarded as a threat to the Temple perhaps especially by the Sadducees, who did not believe in the resurrection (23.6-10). In verse 4: The five thousand believers indicates the composition of the council or Sanhedrin of the Temple (4.15; see Lk 19.47; 22.66), reflecting the succession in the high priesthood from Annas (6-16CE) to Caiaphas (18-36 CE). In verse 7: The question of power or name is a challenge of the legitimacy of their authority (Lk 20.2). In verse 8: Luke emphasizes that the rulers of the people and elders are now confronted with the authority of the Holy Spirit (see Also 2.4; 4.31; 6.5; 7.55; 11.24; 13.9). In verse 10: This public trail is again an occasion for testimony for the crucifixion of the Messiah (2.23-24; 3.14-15; 5.30-31; 7.51-53). In verse 11: Ps 118.22 is again (see Lk 20.17) used as a charge against the authorities. In verse 12: This is the one of the most exclusive statements about Jesus in the New Testament (see also Jn 14.6), again linking his roles as messiah and savior (see Lk 2.11). In Luke's narrative to be saved means physical, social, and spiritual well-being in life and death. In verse 13: Like contemporary preaching philosophers, the apostles were known for their boldness in speech (4.29-31; 18.26; 28.31). In verse 14: In Lk 21.15, Jesus promised 'words and wisdom" which opponents could not contradict. In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 29D), the apostles show deference to the court's judgment about what is right in God's sight, but take responsibility for what they must do themselves in continuing to speak, no matter what the consequences (5.29). In verse 21: As with Jesus (Lk 19.47-48; 20.19; 22.2),the officials are frustrated in their efforts to silence the apostles because of the people. In verse 22: This unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restoration (3.8). Comments or Questions..

Reading for June 30th

Read Acts 3.17-26. In verse 17: Ignorance is forgivable in Acts, at least until the opportunity to repent is given (17.30), although it is unlikely that the rulers will find this offer attractive. In verse 18: Without citing a specific prophetic passage, Luke again affirms that God's plan that his Messiah would suffer had been foretold through all the prophets (Lk 24.25, 44-46; Acts 17.2-3; 3.24). In verse 20: The times of refreshing recalls the cessation of suffering when God was obeyed ( (Ex 8.15). In language that echoes Moses' plea that someone else be sent (Ex 4.13), Jesus is identified as the messiah appointed for you. In verse 21: In Luke's narrative, Jesus must remain in heaven for the sake of the completion of the divine plan (Lk 24.7; 26; 44; Acts 1.16; 22). It is necessary is grounded in the scripture as (that God announced long ago through his holy prophets), and the goal remains the fulfillment of God's promises to Israel of universal restoration (1.6-8). In verse 22: In Deut 18.15-19, the prediction of the prophet like Moses is a test of true and false prophecy (see also Deut 34.10-12). Luke reads it as a direct testimony to the raising up of Jesus (Acts 7.37). In verse 23: The warning that those who do not listen will be utterly rooted out comes from Lev 23.29, intensifying  the call to repentance. In verse 25: In verse 25: Jewish traditions which called the people descendants of the prophets heightened the sense that they were able to decide these matters without professional interpreters. Luke again emphasizes the common theme in Genesis that promises to Abraham are Israel's calling by which all the families of the earth shall be blessed (Gen 12.3; 18.18;22.18;26.4; Acts 1.6-8). In verse 26: Israel's repentance is meant for the blessing of the world (see also Gen 22.18: "because you obey my voice"). Comments or Questions..

Reading for June 29th

 Read Acts 3.1-16. In 3.1-26: The power of the prophet like Moses. In verse 1: The hour of prayer was one of many daily observances, again deflecting Luke's attention to the practices of the Temple (Lk 1.8-10; 2.22-24, 37). In verse 2: the lame had a special place in Jesus' messianic priorities (Lk7.22;14.13; 21) in contrasts to their exclusion in Lev 21.16-18. The Beautiful Gate could be any of the several entrances to Jerusalem. In verse 3: Giving alms is a  traditional Jewish obligation (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17). In verse 4-5: Peter's looking intently at the lame man not only contrasts with the tendency to avert the eyes from the beggar, but emphasizes the riveted gaze of an intense interchange (Lk 4.20; 22.56; Acts 1.10). In verse 6: Peter's command in the name of Jesus Christ (2.38) echoes Jesus' word to the paralyzed man in Lk 5.23. In verse 8: Jumping up, walking, and leaping, and praising God into the Temple marks this healing as a fulfillment of Israel's promised restoration like a leaping lame man in Isa 35.1-10. In verses 10-12: wonder and amazement and being utterly astonished are still short of understanding or belief at what has happened (Lk 4.36; 5.26; Acts 2.12), but they provide occasion for Peter's message. In verses 13-15: The though identification with Israel (the God of your ancestors) marks this as prophetic speech among Jews. The oracles are structured as in 2.23-24. 36, highlighting the conflict between "you" and "God": God has glorified his servant Jesus, whom you handed over and rejected. as servant Acts 3.26; 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.47; see comment on acts 7.52), Jesus is the fulfilling a host of scriptural roles. The title "Author of life" is unusual (see 5.31, translated "Leader'), but clearly contrasts Jesus, the source of life, with those who deal in death. The witnesses are again focused on Jesus' resurrection (1.22). In verse 16: Faith in his name becomes the very agency of divine power (see 2.38, and contrast the misuse of Jesus' name by those who are not witnesses in 19.11-16). Comments or Questions..

Reading for June 28th

Read Acts 2.29-47.  In verses 29-31: Luke reads the Psalms as Davidic prophecy (Lk 20.41-42; 23.44; Acts 1.16, 20; 4.25;13.33-36). David was not speaking of himself, since he died and decayed, but spoke as a prophet of another anointed one of Messiah who would fulfill this promise. In verse 32: Witness is again focused on Jesus' resurrection (1.22). In verse 33: The dramatic displays of the Holy Spirit are signs that Jesus himself has received from the Father the promise of the Holy Spirit, and being exalted at the right hand of God, he has authority to inaugurate his reign. Along with Lk 10.21-22, this is a key passage in subsequent understandings of the Triune God. In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20-42-44). In verse 36: This verse is the rhetorical conclusion of Peter's speech. Jesus has been attested from scripture as God's Lord and messiah, which is also to indict all who were involved in his crucifixion. In verse 37: To be cut to the heart is a profoundly physical response of contrition. "What should we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see 10.25; 12.17; 16.3-4; 18.18). In verse 38: John also told people to repent and be baptized as a warning against "the wrath to come," but now that the Messiah's reign has begun, forgiveness and the gift of the Holy Spirit are promised ( Lk 3.7-9; 15-17). The name of Jesus Christ is divine agency and authority for the apostles (3.6, 16; 4.10, 12, 17-18, 30; 5.28, 40-41; 8.12; 9.16, 21, 27, 28; 16.18; 19.13, 17; 21.13; 22.16; 26.9). In verse 39: The promise is the restoration of Israel and the renewal of God's call (Isa 49.6; Acts 1.8; Isa 57.18). In verse 40: This corrupt generation is a biblical diagnosis (Deut 32.5; Ps 78.8; Lk 9.41; 11.29). In verse 41: On the three thousand persons, see also 2.47; 4.4; 5.14; 6.1, 7. In verse 42: This verse, which summarizes Luke's picture of the early movement, is elaborated in vv. 43-47.

In verse 44-46: Luke seems to depict holding all things in common as a voluntary practice (see also 5.4). The Temple remains that natural gathering place for prayer (see Acts3-4, 5.20; 21.26). Comments or Questions..

Reading for June 27th

 Read Acts 2.14-28.  In 2.14-47: Peter's sermon at Pentecost. In verses 14-16: Peter's speech directly answers the question, " What does this mean?" (v. 12) through an extended scriptural interpretation. In verses 17-21: These verses correspond very closely to the book of Joel (2.28-32) as it survives in the Greek version known as the Septuagint (LXX). In the last days (LXX: "afterward') could mean "at the end of time" or  in the time before the restoration of the fortunes of Judah and Jerusalem (Joel 3.1; Acts 1.6-8). The pouring out of God's Spirit signifies the renewal of prophecy among men and women. Verses 22-39 will identify Jesus as the "Lord" in whose name salvation is given. In verse 22: Israelites (v. 29) includes all Jews who claim the promises God made to Israel. By means of the deeds of power, wonders and signs (Lk 24.19; Acts 10.38), Jesus is attested as the true prophet (Deut 18; Acts 1.22). In verse 23: Luke consistently attests that Jesus' death occurred through God's definite plan and direct agency of the gentiles or those outside the law (4.27-28). In verse 25-26: David is regarded as the author of Ps 16.8-11. Hades is the realm of the dead (Lk 10.15; 16.23). The Holy One was Israel's anointed king, "set apart" for God. Comments or Questions..

Reading for June 26th

 Read Acts 2.1-13. In 2.1-8.1: The witness in Jerusalem. In 2.1-13: The promise of the Father given at Pentecost. In verse 1: Pentecost is the fiftieth day after Passover, the popular Feast of Weeks of early harvest (Ex 23.16; 34.22; Lev 23.15-21; Deut 16.9-12). In verse 2: The sound like the rush of a violent wind recalls the loud sounds of God's presence at Sinai (Ex 19.16-19, compare also 1 Kings 19.11-12). In verse 3: Divided tongues, distributed to each, anticipate the inspired speaking and hearing of vv. 4-13. Fire indicates divine presence (Gen 15.17; Ex 3.2; 13.21-22;24.17) as promised (Lk 3.16). In verse 4: Luke often describes inspiration in terms of being filled with the Holy Spirit (Lk 1.15, 41,67, Acts 4.8; 9.17; 13.9), now directly fulfilling Jesus' promise (Lk 24.49; Acts 1.4-5, 8). In Greek, to speak in other languages is literally 'to speak in other tongues." In verse 5: devout Jews were observant of the law (Lk 2.25; Acts 8.2; 22.12). In verse 6: In Greek, they hear "each in his own dialect" (v. 8). In verses 9-11: All these groups represent Jewish (v. 5) communities, including gentiles who had become Jew (proselytes) spread throughout the world, now gathered in Jerusalem. In verse 11: This is a miracle of both speech and hearing since they now hear in our own languages (Gk., "tongues"). The subject matter of inspired witness of God's deeds or power (Deut 11.3; Ps 70.19; Lk 1.46-55). In verses 12-13: "what does this mean?" is a faithful question in the midst of perplexity, prompting Peter's speech (see also Lk 1.29, 34). "They are filled with "new wine" is a judgment intended to discredit their prophetic speech (v.15). Comments or Questions..

Reading for June 25th

 Read Acts 1.12-26. In 1.12-26: Restoring the twelve. In verse 13: On the named apostles see also Lk 6.13-16. In verse 14: Luke again draws attention to the presence of the women at a critical occasion of God's action (Lk 8.1-3; 23.49; 23.5-10), specifically Jesus' mother Mary (Lk 1.35). In verses 15-20: Peter again affirms that the scripture had to be fulfilled (Lk 24.25-26, 44-47), and his first speech in Acts is a scriptural testimony interpreting what has happened on the basis of Ps 69.25 (68.26 LXX) and 109.8 (LXX 108). In verses 16-18: On Judas' active conspiracy, see Lk 22.3-6,47-48. On his death, compare Mt 27.5. In verse 22: On the baptism of John as Jesus' anointing by God, (see Lk 3.21-22; Acts 10.38). To be a witness to his resurrection (Gk., "martyr") will bring sufferings and death even to those who were not "eyewitnesses" from the beginning (Lk1.1; Acts 7; 24.14-21). In verse 23: Neither Joseph called Barsabbas nor Matthias is ever mentioned again in the New testament. In verse 26: Casting lots was a traditional Jewish practice for discerning God's choice (Lev 16.8; Nem 26.55; 33.54; Jos 19). The eleven must be restored to twelve because of Israel's twelve tribes (Lk 5.13; 9.1; 22.30; Acts 26.7). Comments or Questions..

Reading for June 24th

Read Acts 1.1-11. In 1.1-26: Awaiting the promise. In 1.1-11:The exaltation of Jesus. In verses 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke and anticipate the first episodes of Acts 2: The apostles whom he had chosen were specifically the twelve (Lk 6.13; 9.1; 22.30), now without Judas (1.16-17). In verse 3: Luke 24 indicates that both physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus attested as the messiah of this dominion straight through Acts (28.31). In verse 4: The promise of the father was given at Pentecost (2.1-47; see v. 33). In verse 5: On the contrast between Jesus' baptism with water and the baptism with the Holy Spirit, (see also Lk 3.16-17, 21-22; Acts 18.25; 19.2-6). In verse 6: Israel hoped God would accomplish the restoration in accord with the prophetic promises (Isa 49.6; Jer 29.14) In verse 7: The promised restoration is assumed, but the times or periods that the father has set are not open to human knowledge, except that the kingdom is near (Mk 13.32; Lk 21.31). In verse 8: This power is a sign of divine authority (4.7), the agency of the Holy Spirit, not the apostles themselves, but their office is that of witnesses to Jesus' resurrection (1.22). Jerusalem, all Judea and Samaria, are the geographic locations of the opening chapters. The ends of the earth are prophetic symbols of Israel's renewed divine calling (Isa 49.6). In verse 9: The cloud is a sign of divine presence (Lk 9.34). In verse 10: The two men are again heavenly witnesses (Lk 24.4). In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Lk 9.31) and is exalted by God to heavenly rule (Acts 7.56).  Comments or Questions..

Reading for June 23rd

Read Daniel 12.5-13 In 12.5-13: The realization of the vision. This section attempts to calculate the time when the vision will be realized. In verses 5-6: Two others: Angels. In verse 7: A time, two times, and a half time: three and half years, the approximate time from the desecration of the Temple in 167 BCE to its rededication in 164 BCE (see7.25). In verse 11: ne thousand two hundred ninety days: An attempt to specify the figure in v. 7. In verse 12: Thousand three hundred thirty-five days: a second attempt to specify this figure. In verse 13: The end of days: the end of the period outlined in the vision (see 8.17; 9.26; 11.6, 13, 35,40; 12.4-9). Comments or Questions..

Reading for June 22nd

Read Daniel 21.1-4 Michael calls upon Daniel to remain silent about the vision until its fulfillment. In verse 2: Resurrection of the righteous (Isa 26.19; Ezek 37). In verse 3: Like the brightness of the sky: the Hebrew word "zohar" ("brightness") from the verse serves as the title of the Zohar, the primary mystical work of Judaism Comments or Questions..

Reading for June 21st

Read Daniel 11.40-45 The scenario presented here did not take place. The beautiful land: Israel. Comments or Questions..

Reading for June 20th

Read Daniel 11.29-39 Following his forced withdrawal from Egypt, Antiochus sacked and occupied Jerusalem in 167 BCE, profaned the Temple, and proscribed the practice of Judaism. In verse 30: Kittim: Originally Greeks or Cypriots (Gen 10.4; Ezek 27.6) , later Roman. In verse 34: A little help: The Maccabean revolt. In verse 36: Antiochus called himself Epiphanes, "manifest god." In verses 37-39: Antiochus set aside the worship of Tammus-Adonis in favor of Zeus Olympus, whose statue he placed in the Temple (1 Macc 1.54-59). Comments or Questions..

Reading for June 19th

Read Daniel 11.20-28 The initial reign of Antiochus IV, who usurped the throne following the assassination of his brother Seleucus (V (187-175 BCE). His initial campaigns against Ptolemy VI (180-145 BCE) were successful. Comments or Questions..

Reading for June 18th

Read Daniel 11.10-19 In verses 11-12: Ptolemy IV (222-204 BCE) defeated Antiochus III at Raphia but failed to capitalize on his victory. In verses 13-19: Antiochus III defeated Ptolemy V (204-180 BCE) in 200 BCE, taking control of the Sinai (and Judea). He later gave his daughter Cleopatra I to Ptolemy V in marraiage. Comments or Questions..

Reading for June 17th

Read Daniel 11.2-9 In 11.2-12.4: Daniel's vision of history. Egypt did nt attack Antiochus after 167 BCE. He died of tuberculosis in 164 or 163 BCE following campaigns in Armenia and Elymais (Elam). In verse 2: The three Persian kings are uncertain. In verses 3-4: Alexander, whose empire was divided after his death in 323 BCE. In verses 5-6: The king of the south: Ptolemy I (305-282 BCE), founder of the Ptolemaic dynasty of Egypt. One of his officers: Seleucus I (305-282 BCE), founder of the Syrian Seleucid dynasty. Ptolemy II's (282-246 BCE) daughter Berenice married Antiochus II (261-247 BCE), but the alliance failed after Berenice, her child and Antiochus II were murdered. In verses 7-9: Berenice's brother, Ptolemy III (246-222BCE), invaded Syria to avenge her death, but he was replused by Seleucus II (246-225 BEC). In verse 10: His sons: Seleucus III (225-223 BCE) and Antiochus III (223-187 BCE). Comments or Questions..

Reading for June 16th

Read Daniel 10.10-11.1 In verses 10-14: In ancient Near Eastern mythoology, conflict among the nations often involved conflictamong their gods. The prince of Persia: The angel or god of Persia. Twenty-one days: The duration of Daniel's fasting in v. 3. Michael: the archangel who protects the Jewish people (10.21; 12.1; see also Jude 9; Rev 12.7). In verses 15-17: Daniel speaks after his lips are touched (Isa 6.5-7; Ex 4.10-17; Ezek 3.26-27). One in human form: an angel. In 10.18-11.1: the angel, perhaps Michael, points to conflicts with Persia and Greece which are described in detail. Comments or Questions..

Reading for June 15th

Daniel's vision of Antiochus' fall In Chs. 10-12: the culmination of the book describes the onset of the vision in 10.1-11; an overview of history from the fall of Persia to the projected fall of Antiochus IV in 11.2-12.4; and a conclusion that attempts to calculate the realization of the vision in 12.5-13. The author's description of historical events is accurate through 11.39, but the portrayal of Antiochus' demise in 11.40-12.4 is fictitious. The author wrote between December 167 BCE, when the Temple was descrated and December 164 BCE, when it was redeicated by Judah Maccabee. Read Daniel 10.1-11 In 10.1-11.1: The onset of Daniel's vision. Compare Ezekiel's vision (Ezek 1). In 10.1: The third year of King Cyrus of Persia: 536 BCE, 70 years after the date in 1.1 (see 9.24). In verse 2-4: Acts of self-denial are typical preparations for trances and other forms of mystical experiences. In verse 5: Twenty-fouth day of the month: The 24th of Nissan, one day following the conclusion of Passover. In verses 5-6: A man clothed in linen: An angel dressed as a priest and gleaming like a cherubim of Ezekiel's vision (see Ezek 9.2; 40.3). Uphaz: see Jer 10.9. In verses 7-9: Trance see; See Gen 2.21; 15.2. Comments or Questions..

Reading for June 14th

Read Daniel 9.20-27 In verse 24:Seventy weeks; Gabriel interprets Jeremiah's 70 years as "70 weeks of years" by applying the calculation of the Jubilee year at "seven weeks of years" (Lev 25.8; see also 2 Chr 36.21) from 167 BCE, the total of 490 years would place the beginning of the calculation in 657 BCE during the reign of Manasseh, whose evil deeds prompted God to destroy Jerusalem and the Temple (2 Kings 21.10-15). Gabriel's interpretation points to the Maccabean revolt as the time when the punishment of Jerusalem would end. In verses 25-26: Seven weeks: Many claim that this is the 49 years that passed from the destruction of the Templein 587 to 538 when Sheshbazzar laid the foundation for the Second Temple (Ezra 1.1-11; 5.13-16). The remaining sixty-two weeks or 434 years points to 104 BCE as the time of fulfillment, which goes beyond the period of the Maccabean revolt. An anointed one shall be cut off; Antiochus removed the high priest Onias III, who was subsequently murdered (2 Macc 4.3-34). The troops of the prince who is to come: Antiochus sacked Jerusalem in 167 BCE following his humilating withdrawal from Egypt. In verse 27: He shall make a strong convenant with many for one week: Antiochus appointed Jason and then Menelaus as high priests in the Temple (2 Macc 4). Comments or Questions..

Reading for June 13th

Read Daniel 9.1-19 In 9.1-27: The seventy weeks. This chapter applies Jeremiah's prophecy of a 70-year exile (Jer 25.11, 12; 29.10) together with the calculation of the Jubilee year (Lev 25.8-17; "seven weeks of years") to predict the end of Antiochus' persecution. In verse 1: Ahasuerus: The Hebrew name for the Persian ruler Xerxes (see Esth 1.1; Ezra 4.6). Xerxes I (486-465 BCE) was the son of Darius I and Xerxes II (425 BCE) was the son of Artaxerxes I (465-425 BCE). Darius II (423-405 BCE) was the son of Xerxes II, and Darius II (336-330 BCE), the son of of Arses (338-336 BCE), was the last ruler of Persia; he was assassintated shortly after Alexander's final defeat of the Persian army. In verse 2-19: prayer nad supplication: Daniel employs a form of communal cofession and petition (compare Ezra 9.6-15; Neh 1.5-11; 9.6-37). In verse 11: The curse and the oath written in the law of Moses: See Lev 26.14-45; Deut 28.15-68; 29.10-29. Comments or Questions..

Reading for June 12th

Read Daniel 8.15-27 The archangel Gabriel serves as the messenger to humanity in 8.15-26; 9.21-27; Lk 1.11-20. In 1 Enoch 9 he intercedes on behalf of God's people and destroys the wicked. In Islam, he reveals the Quran to Muhammed. In verses 17-18: The (appointed) time of the end: The end of Antiochs' persecution. In verse 25: Not by human hands: God will act. In verse 26: Seal up the vision: Although given to Daniel in the second century (compare Isa 8.16; 29.11-12; 30.8; 34.16-17). Comments or Questions..

Reading for June 11th

Read Daniel 8.1-14 In 8.1-27: The vision of the ram and the goat. A second vision surveys Greece's defeat of Persia and points to the downfall of Antiochus IV. The language of the book reverts to Hebrew (see 2.4b). In verses 1-4: Third year of Belshazzer: 552 BCE. Susa located inthe provice of Elamby the River Ulai in modern day Iran, was the winter capital of the Persian empire. The ram with two horns is the combined Persian-Median empire. In verse 5: The male goat with a horn is the empire of Alexander, who swept through Persia in 333-330 BCE. Alexander died in 323 BCE, and his empire split into separate kingdoms. In verses 9-14: Another horn, a little one: Antiochus IV, who attempted to extend his power to the south and the east, including the beautiful land of Israel. Alexander defiled the Temple by turning it into a sanctuary for Zesus. Two thousand three hundred evenings and morings: or 1,150 days, approximately three years and two months (see 7.25;12.7), the time of Antiochus' persecution. Comments or Questions..

Reading for June 10th

Read Daniel 7.15-27 In verse 16: One of the attendants: An angel. In verse 18: The holy ones of the Most High are either angels or human beings, both of whom were believed to be fighting Antiochus. The Judean revolt was led by the Hasmonean priestly family, and the service of priests in the Temple was believed to reflect that of the angels in heaven. In verse 25: Shall attempt to change the sacred seasons and the law: Antiochus banned the observance of sabbath and Torah (1 Macc 1.41-50; 2 Macc 6.1-11), thus challebging the Jewish concept of creation which is gounded in the sabbath as part of the created world order (Gen 2.1-3; Ex 31.12-17; compare Prov 8.22-36). A time, two times, and half time; Three and half years, Antiochus' persecutuon is of limited duration. Comments or Questions.

Reading for June 9th

Read Daniel 7.9-14 In verse 9: An Ancient One (literally, "one Ancient of days"); God. The portrayal of the divine court builds upon the tradition in 1 Kings 22; Isa 6; Ezek 1; Ps 82; Job 1. In verse 13: One like a human being: Literally, "one like a son of man" (compare "mortal," literally, "son of man/adam," in Ezek 21.), a designation for a human being, in this case a messiah figure who will rule the world as king. Comments or Questions..