Reading for September 7th

 Read 1 Kings 17.17-24. In verse 17: The women who was previously described as destitute is called the mistress of the house. This is one indication that the story in vv. 17-24 has been adapted from or influenced by the story about Elisha in 2 Kings 4.11-37. In verse 18: The woman implies that her son's death is divine punishment for some sin. In verse 19: The upper chamber is another element drawn from the story in 2 Kings 4, which explains how the chamber was built for the prophet. In verses 21-22: Elijah's actions suggest that life or "breath" went from Elijah's body into the boy's so that he revived. Examples of this kind of contact magic are found elsewhere from the ancient Near East.  The point of the story, however, is that this was the Lord's doing. Comments or Questions..

Reading for September 6th

 Read 1 Kings 17.1-16. In 17.1-24: Elijah and the drought. In verse 1: Elijah means "Yahweh is (my) God," and it sets the theme for the following chapters. The cessation of rain shows that it is the Lord (Yahweh), not Baal who controls the elements and therefore fertility. In verse 3: A Wadi was a stream bed with or without water rather than a brook, as it has been translated. In verse 9: Elijah is sent north into Phoenician territory. The two stories that follow show Elijah's status as a miracle-working man of God. Comments or Questions..

Reading for September 5th

 Read 1 Kings 16.29-34. In 16.29-34: The beginning of Ahab's reign. Like his father, Ahab was also a powerful king. His prominence in the Bible, however, is due to religious reasons. He is regarded as the most wicked king of Israel (v. 33), largely because of his wife, Jezebel (v. 32). His reign also stands out in 1 Kings as the setting of the Elijah stories. In verse 31: Jezebel means "Where is the prince?" and comes from ritual lamentation in the worship of Baal. Ethbaal means "Baal exists." These names set the stage for the conflict between the Lord (Yahweh) and Baal in the following stories. Ethbaal was king of Tyre, a city-state of the Phoenicians, who are here called Sidonians. In verse 34: This verse alludes to the curse in Josh 6.26. It is unclear whether at the cost of implies accidental death of the sons or deliberate sacrifice. The practice of burying children in the foundation of buildings to bring good fortune is known from elsewhere in the ancient Near East. Comments or Questions..

Reading for September 4th

 Read 1 Kings 16.21-28. In 16.21-28: Omri of Israel. In verses 21-22: The civil war described here was between two other military commanders, Omri and Tibni, with Omri eventually being victorious. In verse 24: Omri's acquisition of Samaria and his designation of it as his capital was similar to David's acquisition and establishment of Jerusalem as his capital. In verse 25-28: Historically, Omri was one of the most powerful and important kings of Israel. He founded a dynasty that lasted through five kings. Israel was known by other countries as the "house of Omri" for generations after Omri's death. The fact that the deuteronomist disposes of Omri in just a few verses using the same formulas as foe all other kings indicates that his interests are primarily theological rather than historical. Comments or Questions..

Reading for September 3rd

 Read 1 Kings 16.15--20. In 16.15-20: Zimri of Israel. The formulaic nature of the deuteronomistic evaluation is clear in this case from the fact that Zimri reigned only seven days (v. 15), yet he is still condemned for all the sins of his predecessors (v. 19). Comments or Questions.. 

Reading for September 2nd

 Read 1 Kings 16.8-14. In 16.8-14: Elah of Israel. In verse 9: Like Baasha, Zimri  was a general in the army who led a revolt. In verses 11-13: Zimri follows the standard practice of wiping out all the male heirs of the previous house. Again, the deuteronomist explains this theologically as punishment from the Lord as predicted by a prophet. Comments or Questions.

Reading for September 1st

 Read 1 Kings 15.33-16.7. In 15.33-16.7: Baasha of Israel. In 15.34: The sin that (Jeroboam) caused is real to commit was the worship at the shrines of Dan and Bethel (12.25-33). In 16.1-4: This oracle predicts the demise of the house of Baasha in terms very similar to the one against Jeroboam in 14.7-11. Both are likely the work of the deuteronomist. In verse 7: This very verse seems secondary because it is repetitive of vv. 1-4 and because it follows the closing formula for Baasha in vv. 5-6. The last clause, and also because he destroyed it has been understood by some as "even though he destroyed "(the house of Jeroboam)". Comments or Questions..