Scripture study opens quiet doors to daily wisdom.

Pause, reflect, and let the verses guide your choices today.

#ScriptureStudy #BibleStudy #DailyScripture

Reflecting on Luke 19 1-10

This week we’re studying Luke 19:1-10, the story of Zacchaeus and Jesus seeing one another, and the subsequent redemption of a despised chief tax collector.

This time around, our study is part of our series on “the testimony of faithful witnesses.” That might raise for us the interesting question of what we identify as Zacchaeus’ testimony. His initial “seeking” to “see who Jesus is”? His [we infer] positive response to Jesus’ inviting himself to his home for dinner, and playing host to Jesus? His announcement of the restitution he’s going to provide?

All of which might lead us to wonder: what exactly do we mean by “testimony” in the first place? What counts, or can count, as testimony, do we think? Why do we say that?

And, how do we interpret any of that Zacchaean behavior as evidence about Jesus, who Jesus is? Assuming – but should we assume this? – that the “testimony” we are supposed to be considering will be testimony about Jesus? Because who or what else would or could “the testimony of faithful witnesses” be about, do we think?

Following up on that – whatever we do or don’t identify as Zacchaeus’ testimony – how does what Zacchaeus does lead us to think about what we ourselves do, or don’t do, when it comes to encounters with Jesus, and perhaps especially when it comes to public ones? What, if any, lessons does Zacchaeus’ approach teach us? What would change, for us, if we were to act more like Zacchaeus?

Some notes on the text are here. Here are a couple of additional questions we might want to think about, or to discuss in class:

Zacchaeus doesn’t seem to say he’s going to resign his post as chief tax collector. Thoughts? Feelings? How possible do we think it will be for Zacchaeus to work as a tax collector while being faithful to his new-found relationship with Jesus? [Maybe worth glancing at Luke 3:10-14 for a thought on this.]

[More personal] Have we, ourselves, ever made a decision or decisions at work, or about work, for reasons having to do with our allegiance to Jesus? Want to talk about that?

Following up on a statement in our published curriculum, how hard is it, really, for us to imagine that Zacchaeus, or anyone, could “privately practice the prayers and rituals that would mark him” as an observantly religious person of his day “while taking part in tax schemes that impoverished others”? Why?

How hard is it for us to imagine religious observance going along with personal or professional participation in some exploitative or oppressive practice or practices, at any time? What about today, specifically? Why is that?

How does any of that relate to “testimony” and “faithful witness,” would we say? Why?

[More theoretical, maybe?] How “religious” do we suppose Zacchaeus would or might have been before this story, at least in the conventional sense? How much of what happens in this story do we think of as a “religious” event? Why? If not “religious,” then … what? And how is that “what” different from “religion,” in our minds?

How does Zacchaeus exemplify “the lost” Jesus has come to seek and to save? What does his story show us about his seeking and saving?

What does Zacchaeus’ lostness show us about who might be “lost” in our world? What would be seeking and saving for those people? Implications for us?

[More personal] What does Zacchaeus’ lostness show us about our own “lostness”? What would be seeking and saving for us? Implications for us?

Image: “The Conversation,” Edgar Degas, public domain, via Wikimedia Commons

Alt...

painting by Degas, a woman and man in conversation

Genesis 2

https://www.youtube.com/watch?v=f3A6YnykN_o

#BibleStudy, #ShieldOfTheSon.

What does it mean to finish strong when faith is tested? Follow Lily’s journey of hope, endurance, and trusting God through every trial and every promise.

#ChristianFiction #Faith #BibleStudy

Read more: https://www.annettekmazzone.com/finish-strong/

One of my students, Sergio DeSoto, just published something I can’t stop thinking about.

It’s called “It Was One Thing the Whole Time,” and it’s about what happens when you stop reading the Bible through layers of translation and start meeting it in its original Hebrew. The connections he thought he’d have to hunt for were already there, woven into the language itself, waiting.

He mentions Hebrew by Inbal in it and I’m honored beyond words. Watching a student go from studying Hebrew to seeing Scripture become one seamless thing is the reason I do what I do.

Read it slowly, the way he asks you to:

https://open.substack.com/pub/sergiodesoto/p/it-was-one-thing-the-whole-time

#LearnHebrew #BiblicalHebrew #HebrewForChristians #BibleStudy #ChristianFaith

Reflecting on Mark 8 27-29 & Luke 22 31-34 & John 18 25-27 & John 21 15-17

This week we’re studying “the testimony of faithful witness” Peter the disciple, reading just four – Mark 8:27-29, Luke 22:31-34, John 18:25-27, and John 21:15-17 – of the gospel texts that tell us something about Peter’s emotionally volatile relationship to Jesus and to the Way of discipleship.

We might want to review what we know about Peter from our past reading of the gospels, and how that provides context for what we read in these selected texts. And then, we might want to think about what focusing on these specific episodes seems meant to show us or to suggest for our reflection. That is: what do we think the Committee on the Uniform Series is trying to get us to learn by focusing our attention on these four texts in particular?

We might also want to think about the degree to which we see something paradigmatic, for people in general, in the way Peter first articulates faith in Jesus as the Christ, then fails to affirm relationship with Jesus under pressure, and then finds forgiveness and commissioning for further ministry in his renewed connection with the risen Christ. Alternatively, how much do we see all that as something very particular to Peter’s story rather than more generally applicable? More personally, how would we say peter’s story compares to others’ stories – e.g., to our own?

Some notes on the text are here. Here are a couple of additional questions we might want to think about, or to discuss in class:

How much would we say we, ourselves, “relate” to Peter? A lot? A little? Compared to any of the other disciples? Why? How do those personal reactions to Peter seem to influence the way we understand the stories about Peter in the Bible, do we think? Or, what we seem to learn from them?

How do we think the experiences Peter goes through in these texts influence the role Peter goes on to play in the early Jesus movement? [For instance, as narrated in the Book of Acts?] Why do we think that?

What do we learn about Jesus from these stories? How does that reinforce, or modify, what we already know about Jesus?

All in all, we will probably want to consider what these texts show us about the challenges, and rewards, of discipleship. What can we learn, whether by way of encouragement or by way of warning, from Peter’s example? How do we see that informing our own practice of discipleship?

Image: “A Family Around a Table,” Julius Paulsen (1919), public domain, via Wikimedia Commons

Alt...

painting of family seated around a table at night

How did Pope Leo III shape the relationship between church authority and political power? Explore a pivotal chapter in Christian history and its lasting influence.

#ChurchHistory #Christianity #BibleStudy

Read more: https://www.kithcartcodeofsilence.com/pope-leo-iii-church-authority/

And as an Israeli who has made her home here I wanted to celebrate in the way I know best. Through Hebrew.

Liberty. Freedom. Independence. Three words at the very heart of this nation’s story, and each one has a rich, ancient counterpart in Hebrew, the language of the Bible that helped shape America’s founding ideals.

So ahead of this historic Fourth of July, let’s learn these three beautiful words in Hebrew together. Two nations, two languages, one deep love of freedom.

Happy early 250th, America. 💙🤍🇺🇸🇮🇱

#FourthOfJuly #America250 #LearnHebrew #Hebrew #BibleStudy

“Proclaim liberty throughout all the land unto all the inhabitants thereof.” That is Leviticus 25:10, and the Hebrew word for liberty in that verse is dror. It comes from the biblical Year of Jubilee, a sacred time when debts were forgiven, the enslaved were set free, and everyone returned home.

The man who chose it for the bell in 1752 loved Hebrew so much he taught his own children to read it. He reached all the way back to the Hebrew Bible to find the word that would ring over a new nation.

For those of faith, Jubilee has always pointed to something deeper still, the freedom of the soul.

This Fourth of July, hear the verse in the language it was first written in. 💙

#LearnHebrew #Hebrew #FourthOfJuly #BibleStudy #America250

Reflecting on Matthew 8 5-13

This week we’re studying Matthew 8:5-13, the story of Jesus healing a centurion’s servant, which he does after witnessing the centurion’s great faith. That faith seems to be grounded in the man’s assumption that the kingdom of the heavens will of course resemble the Roman empire, in at least one vital respect.

Jesus himself marvels at this faith, which makes the centurion a bona fide “faithful witness.” We could perhaps ask ourselves: what seems to be the substance of the centurion’s faith? [That is, if he had a chance to write out a “statement of faith,” what would he say?] What can we tell about that from the text? What other assumptions or inferences do we bring to our understanding of the text, when it comes to thinking about the centurion’s faith? And how does the character of the centurion’s faith in this context seem to compare to the way we talk about “faith” in other contexts?

Some notes on the text are here. Here are a couple of additional questions we might want to think about, or to discuss in class:

What seems to have prepared the centurion to express the faith he does? How does that preparation distinguish him from those “in Israel” as far as we can tell, whether from the text or from what we know about the setting of this story?

What implications do we see in this for the importance of cultural differences, assumptions, etc. in the life of faith?

[a lot more personal] What seems to have prepared us for the faith we ourselves have? What seems to support that faith? Or, alternatively, to obstruct it? In what ways, or in what areas? What do we notice about that?

How do we imagine the encounter of the centurion and Jesus in this story? That is, how do we picture the centurion, how do we picture Jesus? And how much of that mental picture seems to us to come from the text itself, how much from things we already know about the setting of these gospel stories, how much from other sources, like television, or …?

What difference does that mental picture seem to make for how we understand the story and its meaning for us? Do we think?

In thinking about that, what do we notice about the way we read and learn from scripture? Read and learn from stories? Any implications for future reading?

Who do we identify with in this story? That is … where do we see ourselves in the story, or position ourselves with respect to the action and conversation? [For instance, do we see ourselves as “on the outside, looking in”? Or, as “inside” the story in some way, as a bystander, or even as one of the other characters?] Why, do we think? What if we positioned ourselves somewhere else in the story – what difference would or does that seem to make?

What are our thoughts and feelings about “the heirs of the kingdom” Jesus mentions in v12? Why is that, do we think? What’s our response to Jesus’ statement about them? Again, why is that, do we think?

Image: “Der Plausch am Weg” [the chat on the way], Oswald Achenbach, public domain, via Wikimedia Commons

Alt...

painting of people chatting by trees, lake, and mountains

How did Charlemagne influence church finances in medieval Europe? Explore the historical roots of church funding and the lasting impact of his reforms.

#ChurchHistory #Charlemagne #BibleStudy

Read more: https://www.kithcartcodeofsilence.com/charlemagne-church-finance/

Studying Matthew 8 5-13

This week we’re studying Matthew 8:5-13, the story of Jesus healing the servant of a centurion. There is another version of this story – we assume it’s the same episode in the life of Jesus – in Luke 7:1-10, which we studied some time ago. [Those notes, which include some background on centurions, are here.] There’s also a version of a story like it in John, John 4:43-54, but the details are so different it seems less like “the same” story told differently, and more like a different story altogether. Here are a very few, hasty notes on this text:

BACKGROUND AND CONTEXT

We’ve moved into the gospel of Matthew, which we’ll recall is the gospel in which Jesus does a lot of lengthy preaching and teaching interspersed with healing and other deeds of mercy, and in which there is a lot of explicit reference made to the way Jesus fulfills Hebrew Biblical prophecy, and fits into his Hebrew Biblical context. So much so that Matthew is sometimes described as the “most Jewish” of the gospels, and some readers see Matthew presenting Jesus as a “second Moses.” Alternatively, or perhaps additionally, Matthew is often seen as the most explicitly Wisdom-oriented of the gospels, presenting Jesus as “Wisdom’s child,” or perhaps even as the embodiment of divine Wisdom.

When we reach our story, Jesus has already done plenty of general “healing.” This may explain why the centurion who initiates the encounter seeks him out; there’s been plenty of word-of-mouth publicity by now. What he hasn’t done is much specific narrative healing, except for that of a man with a skin disease, immediately after coming down from the Mount where he’s just delivered the Sermon on the Mount. In other words, in Matthew’s gospel, this healing of a centurion’s servant is the second healing story we have about Jesus.

It won’t be the last, of course. He’ll right away also heal Peter’s mother-in-law, and many more, and then – not counting the men whose demons he exorcises – a paralysed man and a woman with a chronic hemorrhage (while on the way to raise a little girl from the dead) and two blind men and a mute man, all of which will lead right in to sending the 12 out to be apostles.

All of this is still near the beginning of Jesus’ ministry, which as we know will continue on its trajectory toward the events of Holy Week, passion, crucifixion, death, and resurrection, and beyond.

This story is something we wouldn’t know was in the Bible if all we knew were the lectionary. Actually, more precisely, it’s something we would think was in the Bible, in Luke, since the version in Luke is a lectionary option, in the Luke year. So Bible Content Examinees, definitely be warned.

CLOSER READING

In Matthew’s version of this story, the centurion – a technical term that means a captain of a troop of 100 Roman legionaires – comes to Jesus directly, rather than through intermediaries as happens in Luke’s version. He appeals to Jesus in similar terms, though – using the parakaleo word, the verb that also describes what the Spirit does. And addressing Jesus as Lord, which coming from a gentile, a Roman centurion, presumably a member of the imperial occupying force in the area, is probably remarkable. He will repeat that honorific address again, in v8.

He uses (v6) the same term for his servant as (once) in Luke, pais, a term that has a range of meanings that can include a child, and also an especially dear companion, but which can simply mean a young-ish servant. In this account, this term appears three times to refer to this individual servant (v6, v8, v13). And he goes into great detail about the servant’s malady: he is lying, a verb that literally means “thrown,” paralyzed, grievously tormented.

Jesus immediately offers to come and cure him (v7). [Our published curriculum mentions that one popular translation renders Jesus words here as a question. Well … that’s always a possibility, since the Greek text doesn’t have any punctuation. But rendering it as a straightforward statement is … a whole lot more straightforward.]

This prompts the centurion to deliver a lengthy speech (vv8-9). He’s not worthy to have Jesus come under his roof. The “worthiness” word he uses carries a sense of “not having attained” to something – we could think of those signs at amusement parks that say “must be this tall to ride this ride.” [Or, we could think of Psalm 24, and how the gates have to lift up their heads for the King of Glory to come in. The centurion’s response might that his ceilings just aren’t high enough …]

But Jesus can just speak the word, says the centurion, and his servant (pais again) will be healed. Here, the centurion uses a different “healing” word than Jesus used in v7, a word that arguably calls special attention to the miraculous nature of the healing.

Then the centurion goes on to describe the military chain of command that constitutes his world. He is under authority, and has his own direct reports, and he’s accustomed to giving and receiving orders, and basically, he knows how that works. The response suggests that this centurion assumes Jesus is positioned in a similar chain of command himself, which would mean that he can also give authoritative orders, that will be followed.

Hearing this response Jesus marvels, specifically at the centurion’s faith, which he has not found in Israel,  and then delivers a long speech of his own, addressed to his followers (so, not specifically his “disciples”). Many will come, from east and west – from all over – and will literally recline with the patriarchs Abraham, Isaac, and Jacob – so, the honored progenitors of Israel – in the kingdom of the heavens.

We might note that the usage here suggests a view of “the kingdom” as somewhere table fellowship can take place, that is, more a “place” view of the kingdom than an “act” view of it. And we might also note this, about the directions: “east” is Biblically in the direction of exile; which makes “west” symbolically the direction of redemption. Though also of “the sea,” which is more about disorder than redemption. But “west” is, in practical geographical terms, the direction of Rome, relative to Capernaum, and the point of origin of this gentile centurion. Something to think about.

This will happen as the heirs of that kingdom are thrown out – compare the posture of the paralyzed servant! – into the outer darkness where there will be weeping and gnashing of teeth. It seems unlikely to be a coincidence that the thrown-ness of these outcast heirs and the grievousness of their torment is a counterpoint to the specific position and torment of the centurion’s slave. Jesus has a cure for the slave.

We might be meant to notice that Jesus could have a cure for the at-risk heirs, too. And we might be meant to think they will need someone to appeal for them, the way the centurion appeals for his servant.

In v13, this centurion who begins the story by coming is now told by Jesus to go, with the affirming “let it be done for you according to your faith.” And it is, from that hour.

Overall, we can see why we might want to include this story in a quarter in which we are looking at “faithful witnesses.” The centurion becomes an exemplar of a faith in Jesus’ power, and also his kindness, which leads to his willingness to use that power on behalf of another, that makes something marvelous possible. We might well consider how the centurion comes by this faith, and how others might also come by it.

Image: “Feuchtwangen Pfarrkirche – Vorhalle Fresko Evangelist Matthäus” (cropped), Wolfgang Sauber, CC BY-SA 4.0, via Wikimedia Commons

v2, revised 06.30.26 with a couple of additional observations, after I woke up enough to make them …

Alt...

fresco of angel of St. Matthew

Most people walking past the Liberty Bell have no idea. The words on it come straight from the Hebrew Bible. 🔔🇺🇸🇮🇱

“Proclaim liberty throughout all the land.” Leviticus. And the original Hebrew word for liberty runs far deeper than any translation.

But here is what moves me most as an Israeli living in America. This was no accident. Hebrew was taught at Harvard, Yale, and Princeton. It still sits on the Yale seal today. The founders studied the Hebrew Bible and built a new nation on its ideas of liberty and law.

The language of my homeland is woven into the foundation of my adopted one. As America turns 250, I made a Fourth of July video about exactly that.

It is live now. Come see the Hebrew hidden in the heart of American freedom. 🎬
https://youtu.be/rs5-GnAvKvI

#LearnHebrew #Hebrew #FourthOfJuly #BibleStudy #America250

Simeon—co-founder of the Church Missionary Society—sets a trap for anyone who claims to admire Christ’s love for sinners. Fine, he says: follow the example. Render good for evil to those who’ve harmed you. Feed your enemies. This is what proves discipleship, not the admiration itself. One observes that internet preachers and their preferred leaders tend to admire this love considerably more than they practice rendering good for evil toward anyone in particular.
#christian #biblestudy

Alt...

meon—co-founder of the Church Missionary Society—sets a trap for anyone who claims to admire Christ’s love for sinners. Fine, he says: follow the example. Render good for evil to those who’ve harmed you. Feed your enemies. This is what proves discipleship, not the admiration itself. One observes that internet preachers and their preferred leaders tend to admire this love considerably more than they practice rendering good for evil toward anyone in particular.

Are you between 18 and 35 years old, and want to dive deeper into the Bible?

You're welcome to join our Young Adults Bible Study, every Sunday evening at 18:00. For more information, email youth@bedfordviewmc.co.za

#Bedfordview #BibleStudy

Alt...

A flyer from Bedfordview Methodist Church, advertising a Young Adults Bible Study every Sunday at 18:00 in the Upper Room. Text reads, "Are you 18 - 35? Join us weekly as we reflect, learn, and grow in faith as a community," followed by the venue and day and times, and an email address (youth@bedfordviewmc.co.za) to contact for more information. There are also photos of various people studying and discussing the Bible. The footer of the image contains the church's name, logo, and contact information.

As America turns 250, I made a special Fourth of July video unpacking this beautiful, hidden Hebrew thread woven right into the heart of American freedom.

It is live now. Go watch it, then tell me, did you have any idea the Liberty Bell was carrying Hebrew scripture all this time? 🎬
https://www.youtube.com/watch?v=rs5-GnAvKvI

SEARCH “HEBREW BY INBAL” on YouTube to find it as well.

#LearnHebrew #Hebrew #FourthOfJuly #BibleStudy #America250

This is where her story turns. And after everything in this series, you already know the truth: it was never you. It was the what, and the how.

The real fix, learning Hebrew the way your brain actually thinks with someone guiding you so you never quietly get stuck is exactly what my program Practically Speaking Hebrew is built for.

If you're ready to finally get there, comment SPEAK and I'll send you where to start. Or go straight to hebrewbyinbal.com/speak.

No rush, no pressure. It'll be here whenever you are.

#LearnHebrew #LanguageLearning #BibleStudy #Jewish #Hebrew

Here is something most people walking past the Liberty Bell never realize. The words inscribed on it come straight from the Hebrew Bible. 🔔🇺🇸🇮🇱

“Proclaim liberty throughout all the land unto all the inhabitants thereof.” That line is from Leviticus, and the original Hebrew word for liberty carries a meaning far richer than most translations capture.

As America turns 250, I made a special Fourth of July video unpacking this beautiful, hidden Hebrew thread woven right into the heart of American freedom.

It lands tomorrow, Sunday at noon Eastern, on my YouTube channel. Set a reminder and meet me there. 🎬

https://www.youtube.com/hebrewbyinbal

#LearnHebrew #Hebrew #FourthOfJuly #BibleStudy #America250

Genesis 1

https://www.youtube.com/watch?v=hxswBSUpfOA

#Creation, #Beginning, #BibleStudy, #BibleTeaching.

What are the “little foxes” that quietly threaten faith, love, and spiritual growth? Explore the deeper meaning behind Song of Solomon 2:15 and its timeless message.

#BibleStudy #ChristianFaith #SpiritualGrowth

Read more: https://www.annettekmazzone.com/the-tender-grapes-the-little-foxes-song-of-solomon-215/

Reflecting on Amos 1 1, 2 11-12, 3 7-8, 7 10-15

This week we are studying several texts from Amos: Amos 1:1, 2:11-12, 3:7-8, and 7:10-15. These texts prompt us to reflect on the prophet’s own background, commission, sense of call, and on the consequences to the prophet himself of his mission.

The focus speaks to this quarter’s study of “faithful witnesses” in the Biblical story. We’ll undoubtedly want to think about the nature of Amos’s faithful witness, and perhaps about what we can gather are the rewards and the costs of that faithful witness to Amos himself. What can we tell about those rewards and costs from these texts, do we think? How does the example of Amos speak to us, do we think? In particular, what does the prophet Amos teach us about what it means to serve the God of Israel, do we think?

Some notes on the texts are here, and also here (from an earlier time). Here are a couple of additional questions we might want to think about or to discuss in class:

The historical record suggests that the prophet Amos’s message to the people of Israel was not “effective,” if by “effective” we mean “having the result of turning the whole society around and restoring widespread devotion to the God of Israel and to God’s commands.” In light of that, what do we think is the prophet’s responsibility when it comes to communicating God’s warnings and wishes to a people? What is the people’s responsibility, do we think?

What seems to encourage people’s listening to and accepting a prophetic message? What hinders that listening and acceptance, do we think?

More personal: What are today’s prophetic messages? Who seems to us to be articulating them? How are they being received, do we think? What is our own role in articulating, or accepting, or acting on these contemporary prophetic messages? Why is that, do we think?

What seems to be the purpose of the personal information about the prophet Amos that appears in the text? What difference does it make for understanding the prophet’s message to know, for instance, where the prophet comes from, or what his occupation has been? What impressions of the prophet do we get from that information?

What are the implications for people today of the prophet Amos’s background, as shared in the text?

More speculative, but perhaps worth thinking about: What seems to be the difference between a prophetic message and some other kinds of divine message – e.g., an angelic message, a scriptural message, a vision, …? That is: does a prophetic message seem to us to be more or less … believable? Persuasive? Serious? …? Why choose the prophetic mode of communication, do we think, over some other mode of communication? What seem to be the advantages, and disadvantages, of that mode of divine communication, to us?

Image: “The Conversation,” Arnold Lakhovsky, public domain, via Wikimedia Commons.

Alt...

people in thoughtful conversation

Studying Amos 1 1, 2 11-12, 3 7-8, 7 10-15

This week we are studying several texts from the book of the prophet Amos: Amos 1:1, 2:11-12, 3:7-8, and 7:10-15. Taken together, this means we are focusing more on the prophet Amos himself than we are on the substance of the prophet’s message, in keeping with this quarter’s theme of “faithful witnesses.” We can do this because there are things in the book of the prophet that tell us something about “Amos the person,” in addition to the prophet’s message, which makes up most of the book’s content.

We’ve studied this confrontation between Amaziah and Amos once before [with notes here], and also a bit of the prophet’s message [with the notes on Amos 5:18-24 here]. This time around, we might notice that in this confrontation in 7:10-15, the priest [and establishment figure] Amaziah is doing exactly what God complains of in 2:11-12, and Amos is responding entirely in line with the oracle in 3:7-8. But aside from that, here are a few notes on these texts:

BACKGROUND AND CONTEXT

The opening of the book of the prophet Amos (also, one of our texts) gives fairly precise time markers for the “who, when, where” of this prophetic text.

The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of King Uzziah of Judah and in the days of King Jeroboam son of Joash of Israel, two years before the earthquake.

Amos 1:1

On the matter of the timing, a nice chronological listing of the kings tells us Amos is conducting his ministry in the mid-eighth century BCE. Historically, this makes Amos perhaps the earliest of the “writing” prophets, along with the prophet Hosea – another prophet to the northern kingdom. [See this equally nice chronological listing of the prophets, along with their approximate dates.]

As for that earthquake, archaeologist Nurit Feig, in an article in the Torah.com, describes excavations in Tel Agol that show evidence of the earthquake, and affirms a date of around 760-750 BCE. There’s more narrative on the earthquake, with some of its theological implications, here.

As for Amos’s hometown of Tekoa, the traditional story – that is, the one I learned in seminary, and the one that is likely to show up in study Bibles and commentaries and notes – is that Amos comes from the town of Tekoa in the southern kingdom of Judah, but prophesies in the northern kingdom of Israel.

There’s an alternative story, however. Gary A. Rendsburg [professor of biblical studies, Hebrew language, and ancient Judaism at Rutgers] argues persuasively [in the article “Israelian Hebrew in the Book of Amos,” in New Perspectives in Biblical and Rabbinic Hebrew, a text online here] that the prophet Amos is not, in fact, from the southern kingdom of Judah, but is a more local northern Israelite prophet. He identifies the “Tekoa” of Amos 1:1 with a location in the northern Galilee.

This geographical point might not make a lot of difference to the meaning of the prophet’s message, but it might affect how we tell, and think of, the story of Amos’s call. In the traditional story, God calls someone from a distance to go tell people to whom he is only abstractly related about their imminent doom. [This won’t be the last time. Think of Jonah.] In the revised story, Amos is called to a shorter journey, and a slightly different task: speaking truth to people among whom he himself lives and works. In other words, how we tell this story may influence our understanding of Amos’s mission, and also our own expectations of what we ourselves might be called upon to do and say as agents of the will of God.

I myself tend to read prophetic texts as direct speech from God, mainly because that’s how these texts are typically labeled: e.g., “the vision of Isaiah,” (Isaiah 1:1), with emphasis on the word vision, or “the word that Isaiah son of Amoz saw” (Isaiah 2:1), or the hundreds of occurrences of “thus says the Lord” [like Isaiah 7:7, Jeremiah 4:3, Ezekiel 5:5, Amos 1:3, 6, 9, 11, 13, Obadiah 1:1, Micah 2:3 … etc. etc.] This includes plenty of language in the book of the prophet Amos. For this reason, it may be remarkable that the opening of the book of the prophet Amos specifically tells us the book contains “the words of the prophet Amos” (Amos 1:1), albeit words that the prophet “saw” [prophetically]. Maybe this suggests a degree of authorial autonomy that we – well, I, at least – seldom attribute to the prophets.

Amos is the third in the collected works of “the twelve” or “the minor prophets,” depending on how we’ve learned to refer to Hosea-Joel-Amos-Obadiah-Jonah-Micah-Nahum-Habakkuk-Zephaniah-Haggai-Zechariah-Malachi. It seems to be the length of their writing that makes them “minor,” since it takes the works of all twelve of “the twelve” to make up a scroll, relative to the “major” prophets Isaiah, Jeremiah, and Ezekiel, whose books take up whole scrolls of their own. [Not to mention the hard-to-place Daniel, who looks like a major prophet in Christian Bibles and memory work, but whose writing is among “the writings” in a Hebrew Tanakh, and is much shorter than that of Isaiah or Jeremiah or Ezekiel. And definitely not to mention the contentious question of whether Daniel himself penned those writings in the first place in the early exilic period, or someone else penned them in his name in the 2

nd

century BCE.]

The whole [short] book of the prophet Amos breaks down thematically roughly as follows:

1:1

Introduction: What, who, when

1:2-2:16

Divine judgment on the nations, including Judah and Israel

3:1-7:9

Divine judgment on Israel, for reasons, including all the consequences people have totally ignored, and pleas not to ignore this latest dire warning, including “the vision of the plumb line”

7:10-17

Amaziah confronts Amos and Amos answers back (with more who, where, and what)

8:1-9:10

More divine judgment: the basket of summer fruit; destruction of the altar

9:11-15

A concluding promise of future restoration

The vision of the plumb line and Amos’s confrontation with Amaziah is a lectionary option on two separate Sundays in the three-year lectionary cycle, and a handful of other texts from Amos appear in the lectionary as well. The verses from chapters 1, 2, and 3, however, would be things we wouldn’t know were in the Bible if all we knew were the lectionary. So, if Bible Content Examinees – especially those who want to be prepared for that question on Amos’s hometown – be warned.

CLOSER READING

The fuller but still immediate context for Amos 2:11-12 seems to be Amos 2:6-16. God has been pronouncing judgment on the peoples surrounding Israel, including the people of Judah. These prior judgments have established something of a pattern, announcing that God will not continue to pass over judgment, naming a crime, and devoting a verse or two to the consequence, the divine punishment. Now God turns to Israel, and goes into extra fine detail, breaking the pattern established in 1:2-2:5 by adding extra verses describing Israel’s transgression, pointing out what God has done for Israel in the past, and specifying at greater length the consequences of their transgression.

The substance of the transgressions outlined in vv6-8 are the oppression of the poor, maybe especially in the context of idolatrous worship – remembering, for instance, that creditors aren’t supposed to take poor people’s garments in pledge in the first place, and certainly not to lie on in the lewd conduct of idolatrous worship.

This makes vv11-12 a statement of what God has done to make Israel a people God has a special relationship with: raising up prophets and nazirites – that is, individuals who are specially devoted to specific divine commands – from among the sons and young men of Israel. The response of the Israelites has been less than appreciative. They have made the nazirites drink wine – that is, they have forced them to violate their vows – and they have told the prophets not to prophesy – that is, they’ve said “shut up” to the very people who bring a message direct from God.

Not a good way to pursue a close relationship.

Turning to chapter 3, again the larger immediate context for our couple of verses, in v1 God stresses the special relationship between YHVH and Israel. The implication is that this makes Israel’s dismissive negligence of God’s commandments and values especially offensive [or, perhaps, hurtful and intolerable].

There follows a series of questions, reminiscent of our popular culture question “Is the Pope Catholic?” Although, in this case, these rhetorical questions are worded to elicit the answer “no” in every case. No, people don’t walk together unless they’ve made an appointment. No, there are no threatening growls from wild animals unless those beasts of prey are catching something. No, the warning signs of doom and destruction normally don’t leave people unmoved. And no, nothing happens in God’s world without God’s authorization.

Bringing us to the bottom line: God warns; by means of prophets. Who doesn’t fear when the lion roars? Well, not anyone who knows what’s good for them. And who doesn’t prophesy when the Lord YHVH speaks? Well, not anyone to takes what God says to do seriously. Obviously. We sometimes say things like “If you’re not concerned about _____, you’re not paying attention.” That seems to be the spirit of this communication from God.

There’s more detail on Amos 7:10-15 here.

Some questions on the text are here.

Image: Detail of the Prophet Amos, from a fresco by Melozzo da Forlì in the Sacristy of St. Mark, Sailko / CC BY 3.0, via Wikimedia Commons

Alt...

Renaissance style Prophet Amos

Are you between 18 and 35 years old, and want to dive deeper into the Bible?

You're welcome to join our Young Adults Bible Study, every Sunday evening at 18:00. For more information, email youth@bedfordviewmc.co.za #Bedfordview #BibleStudy

Alt...

A flyer from Bedfordview Methodist Church, advertising a Young Adults Bible Study every Sunday at 18:00 in the Upper Room. Text reads, "Are you 18 - 35? Join us weekly as we reflect, learn, and grow in faith as a community," followed by the venue and day and times, and an email address (youth@bedfordviewmc.co.za) to contact for more information. There are also photos of various people studying and discussing the Bible. The footer of the image contains the church's name, logo, and contact information.

I am out on a morning hike surrounded by trees and fresh air, and I am still thinking about Hebrew verbs. Some things never turn off. 🌿

My new article is live, all about one verb that does more heavy lifting than almost any other in the language. One verb, dozens of real everyday expressions, the kind that makes you sound more natural and more local.

Nature, peace, and a whole lot of Hebrew. Go read it. 👇
https://open.substack.com/pub/hebrewbyinbal/p/learn-the-hebrew-verb-that-does-everything?r=2at7n8&utm_medium=ios

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy #LanguageLearning

Maclaren—Scottish Baptist—holds two things simultaneously: slavery was itself the greatest of all wrongs, and yet Paul still expected the slave to maintain certain duties, ruling out bloody revolt as remedy. Two truths, no contradiction. Contemporary discourse struggles with this skill—discrediting traditions over one error while still quoting Edwards.

#baptist #slavery #biblestudy #christian

Alt...

Black graphic with a portrait of Alexander Maclaren (1826–1910) beside a quote from *The Epistle to the Colossians*: "A superior's injustice does not warrant an inferior's breach of moral law, though it may excuse it. ... Herein lies the condemnation of all the crimes which enslaved nations and classes have done, of many a deed which has been honoured and sung, of the sanguinary cruelties of servile revolts, as well as of the questionable means to which labour often resorts in modern industrial warfare."

What if biblical prophecy, alien theories, and faith intersect in unexpected ways? Explore a unique study blending scripture, imagination, and unconventional interpretations.

#BibleStudy #Faith #Mystery

Read more: https://www.annettekmazzone.com/a-interdenominational-alien-biblical-hypothesis-leisurely-bible-study-lily-among-thorns-part-3-premiere-exclusive/

There is one Hebrew verb that does more heavy lifting than almost any other, and most learners completely overlook it.

Tomorrow morning I break it down in a brand new article. One verb, dozens of everyday expressions, the kind of word that makes you sound more natural, more local, and more confident in conversation.

It drops tomorrow, Tuesday at 8am. Subscribe today so you do not miss it. 👇
https://substack.com/@hebrewbyinbal

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy

Bruce—Free Church of Scotland—draws a tight inference: scripture rates kindness to the poor so highly that God himself must delight in loving-kindness. Teaching love, Jesus simultaneously taught grace—good given to the undeserving, no cleanup required first. This troubles certain quarters as much as kindness to the poor does. Same objection, different target.

#christian #lovingkindness #virtue #biblestudy #grace

Alt...

Black graphic with a portrait of Alexander Balmain Bruce (1831–1899) beside a quote from *Parabolic Teaching of Christ*: "If kindness to the poor have such value in the sight of God, it must be because God Himself is a Being who delights in loving-kindness. In teaching a morality of love Jesus virtually teaches a theology of grace."

It’s live!

You did not fail Hebrew. The method failed you.

If you have ever kept the streak, finished the lessons, and still froze when it mattered, this video is for you. Watch it now and let it take the weight off your shoulders.

👉 https://youtu.be/fRVDB8sK3CY?is=WIAXip-v3Kg7gOmh

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy #LanguageLearning

If you have ever kept a perfect streak on a language app, finished all the lessons, and then sat across from a real person and gone completely blank, hear this. That was not your fault.

My new YouTube video drops today at noon Eastern. You did not fail Hebrew. The method failed you.

Most apps are built to keep you opening them, not to teach you to speak. The streak feels like progress, but it is an illusion. Real clarity and confidence come from something completely different, and that is what I break down today.

https://youtube.com/@hebrewbyinbal

Tune in at noon EST.

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy #LanguageLearning

Almost every student tells me the same thing about how they tried to learn Hebrew before they found me. They were completely on their own.

An app cannot answer your question. A video cannot tell you that you almost have it. A textbook cannot encourage you when you are ready to give up. So people studied in isolation, made the same mistakes over and over, and slowly lost the confidence to keep going.

That is the one thing I refuse to let happen. When you learn with me, you are never alone. You ask me your questions. You record yourself and I give you real, personal feedback. Not a bot. Me.

You do not have to do this alone anymore.

hebrewbyinbal.com/speak

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy #LanguageLearning

Of all the father-related Hebrew I have taught this week, this is the most meaningful one to close with.

Our Father in Heaven. A phrase at the very heart of faith for so many, spoken in prayer across the world every single day. There is something powerful about hearing it in Hebrew, the language it has echoed in for thousands of years.

Watch the final lesson in my father series. 💙

#LearnHebrew #Hebrew #BibleStudy #FathersDay #Christianity

There is a phrase in Hebrew that has traveled almost 3,000 years and is still spoken in Israel today.

It comes from the prophets Jeremiah and Ezekiel. Modern Israelis still use a shortened version and everyone understands instantly.

This is what I love about Hebrew. A phrase can begin in scripture and still be alive on the street thousands of years later.

Watch today’s lesson and learn it in both its biblical and modern form. 💙

#LearnHebrew #Hebrew #BibleStudy #BiblicalHebrew #JewishLife

So many of my students come to me after years on the apps. Duolingo, Rosetta Stone, the streaks and the points and the cheerful notifications.

And they all tell me the same thing. I memorized hundreds of words and I still cannot say a single sentence to a real person.

That is not your fault. Those apps are built to keep you opening them, not to teach you how the language actually works. They give you words in isolation with no structure underneath.

That is exactly what I do differently. I teach you the structure beneath the language so you are not collecting random words, you are building real Hebrew and using it in real life.

If the apps left you with nothing to show for it, it was never you.

hebrewbyinbal.com/speak

#LearnHebrew #Hebrew #HebrewForBeginners #BibleStudy #LanguageLearning

Father’s Day is this Sunday, and I saved some of my favorite father-related Hebrew words for this moment.

There is something beautiful about the way Hebrew holds the idea of fathers, not just one dad but the whole lineage, the generations, the men who came before.

Watch this short lesson and bring a little Hebrew into your weekend. And tell me, who is the father figure you are thinking about this week? 💙

#FathersDay #LearnHebrew #Hebrew #BibleStudy #JewishLife

Feeling pressured? Lost someone dear to you?

The latest Bible studies in my #FindHope series point us to Biblical truths that help us in these difficult circumstances.

Why not take a look 👇?
https://downiefamily.wixsite.com/wherebreadisfound/meditations/categories/hope

#hope #biblestudy #christianity