theocratic ministry school schedule and material for 2014

Transcription

THEOCRATIC MINISTRY SCHOOL SCHEDULE & MATERIAL
2014
INDEX
January.........................................................................................................................5
Jan 6..............................................................................................................................5
Jan 13............................................................................................................................8
Jan 20..........................................................................................................................10
Jan 27..........................................................................................................................12
February..................................................................................................................... 14
Feb 3........................................................................................................................... 14
Feb 10......................................................................................................................... 16
Feb 17......................................................................................................................... 18
Feb 24......................................................................................................................... 21
March ......................................................................................................................... 22
Mar 3........................................................................................................................... 22
Mar 10......................................................................................................................... 24
Mar 17......................................................................................................................... 26
Mar 24......................................................................................................................... 28
Mar 31......................................................................................................................... 29
April.............................................................................................................................31
Apr 7............................................................................................................................ 31
Apr 14..........................................................................................................................33
Apr 21..........................................................................................................................36
Apr 28..........................................................................................................................38
May..............................................................................................................................39
May 5...........................................................................................................................39
May 12.........................................................................................................................42
May 19.........................................................................................................................44
May 26.........................................................................................................................46
June............................................................................................................................ 48
June 2..........................................................................................................................48
June 9..........................................................................................................................50
June 16........................................................................................................................52
June 23........................................................................................................................55
June 30........................................................................................................................57
July..............................................................................................................................58
July 7........................................................................................................................... 58
July 14......................................................................................................................... 60
July 21......................................................................................................................... 62
July 28......................................................................................................................... 63
August........................................................................................................................ 65
Aug 4........................................................................................................................... 65
Aug 11......................................................................................................................... 67
Aug 18......................................................................................................................... 68
Aug 25......................................................................................................................... 70
September.................................................................................................................. 71
Sept 1.......................................................................................................................... 71
Sept 8.......................................................................................................................... 73
TMS 2014
Index Page 1
THEOCRATIC MINISTRY SCHOOL SCHEDULE & MATERIAL
2014
Sept 15........................................................................................................................ 75
Sept 22........................................................................................................................ 77
Sept 29........................................................................................................................ 79
October.......................................................................................................................80
Oct 6............................................................................................................................ 80
Oct 13..........................................................................................................................82
Oct 20..........................................................................................................................84
Oct 27..........................................................................................................................86
November................................................................................................................... 87
Nov 3........................................................................................................................... 87
Nov 10......................................................................................................................... 89
Nov 17......................................................................................................................... 91
Nov 24......................................................................................................................... 93
December................................................................................................................... 94
Dec 1........................................................................................................................... 94
Dec 8........................................................................................................................... 97
Dec 15......................................................................................................................... 98
Dec 22....................................................................................................................... 100
Dec 29....................................................................................................................... 102
Genesis.....................................................................................................................106
Exodus......................................................................................................................117
Leviticus................................................................................................................... 126
Numbers................................................................................................................... 134
Deuteronomy........................................................................................................... 142
Joshua...................................................................................................................... 150
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Index Page 2
THEOCRATIC MINISTRY SCHOOL SCHEDULE FOR
2014
INSTRUCTIONS
During 2014 the following will be the arrangements for
conducting the Theocratic Ministry School.
SOURCE MATERIAL: New World Translation of the Holy
Scriptures [bi12], Insight on the Scriptures, Volume 1 [it1], and Reasoning From the Scriptures (1989 Edition) [rs].
When Assignments No. 2 and No. 3 refer to paragraphs
in the Reasoning and Insight books, only paragraphs that
are indented are to be counted. The school should begin
with remarks of welcome and then proceed as outlined
below. After each part, the school overseer will introduce
the next part. If the school overseer wishes and if there is
sufficient space, he may sit at a table and make his
comments from a seated position on the platform. On the
other hand, if he prefers, he may sit in the audience near
the platform but make his comments from the speaker’s
stand.
HIGHLIGHTS FROM BIBLE READING: 10 minutes. For
the first four minutes, a qualified elder or ministerial
servant should consider Scriptural points from the weekly
Bible reading. The speaker should focus on selected
verses and should not try to cover too many points. It is
better to cover a few verses and to do it well. Also,
whenever possible, the speaker should make local
application, and emphasis should be placed on how the
material affects us today. (be 47 par. 2–48 par. 1) The
speaker should be careful not to exceed the four minutes
allotted for the opening portion. He should ensure that six
minutes are set aside for the audience to offer brief
comments of 30 seconds or less on what they have
appreciated in the weekly Bible reading. The school
overseer will then dismiss the students who are assigned
to other classrooms.
ASSIGNMENT NO. 1: 4 minutes or less. This is a reading
to be given by a brother. The student should read the
assigned material without giving an introduction or a
conclusion. The school overseer will be especially
interested in helping students to read with accuracy,
understanding, fluency, proper sense stress, modulation,
appropriate pausing, and naturalness.
ASSIGNMENT NO. 2: 5 minutes. This will be assigned to
a sister. The student will either be given a setting or may
select one from the list appearing on page 82 of Benefit
From Theocratic Ministry School Education. The assigned
theme should be used and should be applied to an aspect
of field service that is realistic and practical for the local
territory. The school overseer will be particularly
interested in the way the student develops the material
and the way she helps the assistant to reason on the
Scriptures and to understand the key points of the
presentation. The school overseer will assign one
assistant.
ASSIGNMENT NO. 3: 5 minutes. This may be assigned
to a brother or a sister. The subject for this assignment
will be based on a Bible character or term found in Insight
on the Scriptures, Volume 1. The student should study
Scriptural references in the material in order to get a clear
picture of the subject. Thereafter, the student should
develop the assigned theme and select appropriate
scriptures to be used. Additional scriptures that
highlight Bible principles that tie in with the theme may be
included. The purpose of considering a Bible character is
to show what can be learned fro his or her example. Acts
of faithfulness, courage, humility, and unselfishness
furnish good examples to be followed; acts demonstrating
a lack of faith as well as undesirable traits stand as strong
warnings to turn Christians away from an improper
course. The purpose for considering a Bible term is to
show how it is used in the Scriptures and to broaden our
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understanding of God’s Word. When assigned to a
brother, this part should be given as a talk with the
Kingdom Hall audience in mind. When assigned to a
sister, it should be presented as outlined for Assignment
No. 2. Additionally, whenever the theme for Assignment
No. 3 is preceded by an asterisk (*), the talk should be
assigned to a brother.
COUNSEL: 1-2 minutes. The school overseer will not
announce the speech quality that a student is working on.
After Assignments No. 1, No. 2, and No. 3, the school
overseer will offer positive observations on an aspect of
the presentation that was commendable, drawing
attention to specific reasons why it was effective and
referring to the Ministry School textbook. According to the
need of each student, additional constructive counsel
may be given privately after the meeting or at another
time.
TIMING: No part should go overtime, nor should the
remarks of the counselor. Assignments No. 1, No. 2, and
No. 3 should tactfully be stopped when the time is up. If
brothers handling highlights from the Bible reading go
overtime, they should be given private counsel. All should
watch their timing carefully. Total program: 30 minutes.
COUNSEL FORM: In Ministry School textbook.
AUXILIARY COUNSELOR: Whenever possible, it is
good to use an elder who is an experienced speaker for
this privilege of service. The auxiliary counselor’s
responsibility will be to give private counsel, if needed, to
elders or ministerial servants regarding any speaking
assignment they may handle, including Bible highlights,
Service Meeting parts, public talks, and conducting and
reading at the Watchtower Study and the Congregation
Bible Study. If there are a number of elders in the
congregation who are capable speakers and teachers,
then a different qualified elder may serve as auxiliary
counselor each year. It is not necessary for the auxiliary
counselor to offer counsel after each assignment by
elders and ministerial servants but only when he sees
that a word of encouragement or a practical suggestion
would help the brothers to make progress.
THEOCRATIC MINISTRY SCHOOL REVIEW: 20
minutes. Every two months, the school overseer will
conduct a review. It will be preceded by highlights from
the Bible reading. The review will be based on material
considered in the school during the preceding two
months, including the current week. If the congregation
has a circuit assembly or the visit of the circuit overseer
during the week of the Theocratic Ministry School
Review, the review should be postponed one week and
Assignments No. 1, No. 2, and No. 3 of the following
week’s schedule should be used. No changes should be
made in the schedule of the weekly Bible reading or the
presentation of Bible highlights.
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TMS 2014 Schedule
Jan. 6 Bible reading: Genesis 1-5
No. 1: Genesis 4:1-16
No. 2: Members of the Right Religion Are Active Witnesses
Concerning God’s Kingdom (rs p. 330 ¶1)
No. 3: Aaron—Ways in Which Aaron Was a Good Example for
Christians (it-1 pp. 9-10 ¶3)
___________________________________________________
Jan. 13 Bible reading: Genesis 6-10
No. 1: Genesis 9:18–10:7
No. 2: If Someone Says, ‘As Long as You Believe in Jesus, It
Really
Does Not Matter What Church You Belong To’ (rs p. 332
¶2)
No. 3: Aaron—Continue Faithful in Spite of Human Weaknesses
(it-1 p.10 ¶4–p.11 ¶3)
___________________________________________________
Jan. 20 Bible reading: Genesis11-16
No. 1: Genesis 14:17–15:11
No. 2: If Someone Says, ‘What Makes You Think There Is Only
One Religion That Is Right?’ (rs p. 332 ¶3)
No. 3: * Abaddon—The Angel of the Abyss—Who Is He? (it-1
p.12)
_________________________________________________
Jan. 27 Bible reading: Genesis17-20
No. 1: Genesis 17:18–18:8
No. 2: Jesus Did Not Go to Heaven in a Physical Body (rs p. 334
¶1-3)
No. 3: * Abba—How Is the Term “Abba” Used in the Scriptures,
And
How Have Men Misused It? (it-1 pp.13-14)
___________________________________________________
Feb. 3 Bible reading: Genesis 21-24
No. 2: Why Did Jesus Appear in Materialized Bodies?
(rs p. 334 ¶4–p. 335 ¶2)
No. 3: Abel—Exercise Faith That Pleases God (it-1 p.15, Abel
No.1)
___________________________________________________
Feb.10 Bible reading: Genesis 25-28
No. 1: Genesis 25:19-34
No. 2: Those Resurrected to Rule With Christ Will Be Like Him
(rs p. 335 ¶4–p. 336 ¶2)
No. 3: Abhorrent Thing—Jehovah’s View of Idolatry and
Disobedience
(it-1 p.17)
___________________________________________________
Feb.17 Bible reading: Genesis 29-31
No. 1: Genesis 29:21-35
No. 2: What the Resurrection Will Mean for Mankind in General
(rs p. 336 ¶3–p. 337 _3)
No. 3: Abiathar—An Act of Disloyalty Can Nullify Years of
Faithful Service (it-1 pp.18-19)
___________________________________________________
Feb. 24 Bible reading: Genesis 32-35
Theocratic Ministry School Review
___________________________________________________
Mar. 3 Bible reading: Genesis 36-39
No. 2: Why Resurrected Ones Will Not Be Condemned for Their
Past
Deeds (rs p. 338 ¶1)
No. 3: Abigail—Display Qualities That Honor Jehovah
(it-1 pp. 20-21, Abigail No.1)
___________________________________________________
Mar.10 Bible reading: Genesis 40-42
No. 2: How Do the Rest of the Dead Come to Life on Earth?
(rs p. 338 _2–p. 339 ¶2)
No. 3: Abihu—Prominence Does Not Excuse Disobedience (it-1
p. 22)
___________________________________________________
Mar.17 Bible reading: Genesis 43-46
No. 1: Genesis 44:18-34
No. 2: Who Will Be Included in the Earthly Resurrection?
(rs p. 339 ¶3–p. 340 ¶3)
No. 3: Abijah—Do Not Stop Leaning Upon Jehovah
(it-1 p. 23, Abijah No. 5)
___________________________________________________
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Mar. 24 Bible reading: Genesis 47-50
No. 1: Genesis 48:17–49:7
No. 2: The Events Associated With Christ’s Presence Take
Place Over a Period of Years (rs p. 341 ¶1-2)
No. 3: Abimelech—Presumptuousness Ends in Personal
Disaster (it-1 p. 24, Abimelech No. 4)
___________________________________________________
Mar. 31 Bible reading: Exodus 1-6
No. 1: Exodus 2:1-14
No. 2: Christ’s Return Is Invisible (rs p. 341 ¶3–p. 342 ¶2)
No. 3: Abiram—Opposing God-Appointed Authority
Is Tantamount to Opposing Jehovah (it-1 p. 25, Abiram No.1)
___________________________________________________
Apr. 7 Bible reading: Exodus 7-10
No. 1: Exodus 9:20-35
No. 2: In What Manner Will Jesus Return, and How Will Every
Eye See Him? (rs p. 342 ¶4–p. 343 _5)
No. 3: Abishai—Be Loyal and Ready to Help Your Brothers (it-1
p. 26)
___________________________________________________
Apr.14 Bible reading: Exodus 11-14
No. 1: Exodus 12:37-51
No. 2: What Are Some Events Associated With the Presence of
Christ? (rs p. 344 ¶1-5)
No. 3: Abner—Those Who Live by the Sword Die by the Sword
(it-1 pp. 27-28)
___________________________________________________
No. 1: Exodus 15:20–16:5
No. 2: Why Christians Are Not Required to Keep the Sabbath
(rs pp. 345-346 ¶3)
No. 3: Abortion—Life Is a Precious Gift From God (it-1 p. 28)
___________________________________________________
___________________________________________________
May 5 Bible reading: Exodus 23-26
No. 1: Exodus 25:1-22
No. 2: There Is No Bible Record of Adam’s Keeping a Sabbath
Day (rs p. 346 ¶4–p. 347 ¶2)
No. 3: Abraham—Abraham’s Early History Is an Example of
Faith (it-1 pp. 28-29 ¶3)
___________________________________________________
No. 1: Exodus 29:19-30
No. 2: Jesus Did Not Divide the Mosaic Law Into “Ceremonial”
and “Moral” Parts (rs p. 347 ¶3–p. 348 ¶1)
No. 3: Abraham—Obedience, Unselfishness, and Courage Are
Qualities That Please Jehovah (it-1 p. 29 ¶4-7)
___________________________________________________
No. 1: Exodus 32:1-14
No. 2: The Ten Commandments Came to an End With the
Mosaic Law
(rs p. 348 ¶2-3)
No. 3: Abraham—Have Faith in Jehovah’s Promises
(it-1 p. 30 ¶1–p. 31 ¶5)
___________________________________________________
No. 1: Exodus 34:1-16
No. 2: Why Moral Restraint Was Not Removed When the Ten
Commandments Came to an End (rs p. 349 ¶1-2)
No. 3: Abraham—Abundant Blessings Should Not Make a Man
of God Proud (it-1 p. 31 ¶6–p. 32 ¶1)
___________________________________________________
June 2 Bible reading: Exodus 38-40
No. 1: Exodus 40:20-38
No. 2: What the Sabbath Means to Christians
(rs p. 349; updated: w117/15 p. 28 ¶16-17)
No. 3: Abraham—The Historicity of Abraham in the Christian
Greek Scriptures (it-1 p. 32 ¶2-3)
___________________________________________________
June 9 Bible reading: Leviticus 1-5
No. 1: Leviticus 4:16-31
No. 2: Those Whom the Bible Refers to as “Saints”
(rs p. 352 ¶1–p. 353 ¶1)
No. 3: Absalom—Physical Beauty, Pride, and Deceit Led to Ugly
Events (it-1 pp. 32-33 ¶1)
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TMS Schedule 2014
___________________________________________________
No. 2: Why We Do Not Pray to “Saints” (rs p. 353 ¶2-4)
No. 3: Absalom—Put Away All Selfish Ambition and Hypocrisy
(it-1 p. 33 ¶2–p. 35 ¶1)
___________________________________________________
No. 1: Leviticus 12:1–13:8
No. 2: The Truth About Venerating Relics and Images of “Saints”
(rs p. 354 ¶1–p. 355 ¶1)
No. 3: Abusive Speech—Abusive Speech Is Displeasing to
Jehovah(it-1 p. 35)
___________________________________________________
__________________________________________________
July 7 Bible reading: Leviticus 17-20
No. 2: Why Spirit-Anointed Christians, or “Saints, *Are Not Free
From Sin
(rs p. 355 ¶2)
No. 3: Abyss—What the Bible Says About the Abyss (it-1 pp. 3536)
___________________________________________________
No. 2: Universal Salvation Is Not Scriptural (rs p. 356 ¶3)
No. 3: Acceptable Time—Use Wisely the Opportune Season for
God’s Favor (it-1 pp. 37-38)
___________________________________________________
No. 2: Will All Humans Eventually Be Saved? (rs p. 357 ¶1)
No. 3: Accident, Accidental—Ways in Which the Scriptures
Differentiate Between Accidental and Intentional Occurrences (it1 p. 38)
___________________________________________________
July 28 Bible reading: Numbers 1-3
No. 1: Numbers 3:21-38
No. 2: “All Sorts of Men” Will Be Saved (rs p. 357 ¶2)
No. 3: Accusation—How Were Accusations Handled Under
Hebrew and Roman Law? (it-1 p. 39 ¶4-8)
___________________________________________________
Aug. 4 Bible reading: Numbers 4-6
No. 2: Does the Bible Say That Some Will Never Be Saved?
(rs p. 358 ¶1-3)
No. 3: Accusation—Jehovah Overrules Bad Laws,
And He Judges Those Who Make False Accusations
(it-1 p. 39 ¶9–p. 40 ¶1)
___________________________________________________
Aug.11 Bible reading: Numbers 7-9
No. 2: Once Saved Does Not Mean Always Saved
(rs p. 358 ¶4–p. 359 ¶1)
No. 3: Achan—Robbing God Brings Dire Consequences (it-1 p.
41)
___________________________________________________
Aug.18 Bible reading: Numbers 10-13
No. 2: Why Faith Must Have Works (rs p. 359 _2-5)
No. 3: Acts of Apostles—The Spectacular Beginning and
Development of the Christian Organization (it-1 pp. 42-43
¶2)
___________________________________________________
Aug. 25 Bible reading: Numbers 14-16
___________________________________________________
Sept.1 Bible reading: Numbers 17-21
No. 2: How We Know That There Really Is a Devil
(rs p. 361 ¶2–p. 362 ¶2)
No. 3: Acts of Apostles—The Accuracy of the Book of Acts
(it-1 p. 43 ¶3–p. 44 ¶2)
___________________________________________________
Sept. 8 Bible reading: Numbers 22-25
No. 1: Numbers 22:36–23:10
No. 2: Satan Is Not Just the Evil Within People
(rs p. 362 _3–p. 363 ¶1)
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No. 3: Adam—In What Way Was Adam Made in the Likeness of
God? (it-1 pp. 44-45 ¶6)
___________________________________________________
Sept.15 Bible reading: Numbers 26-29
No. 1: Numbers 27:15–28:10
No. 2: God did not Create the Devil (rs p. 363 ¶2)
No. 3: Adam—The Terrible Consequences of Sin (it-1 p. 45 ¶7–
p. 46 ¶1)
___________________________________________________
No .1: Numbers 32:16-30
No. 2: Why God Did Not Destroy Satan Promptly After He
Rebelled (rs p. 363 ¶3–p. 364 ¶1)
No. 3: Administration—Human Administrations From Adam to
the First Century (it-1 p. 48 ¶3-8)
___________________________________________________
No .1: Numbers 33:24-49
No. 2: Do Not Underestimate the Devil’s Power (rs p. 364 ¶2–p.
365 ¶2)
No. 3: Administration—The “Administration” That God Has Had
in Operation Since 33C.E. (it-1 p. 48 ¶9)
___________________________________________________
Oct. 6 Bible reading: Deuteronomy 1-3
No. 1: Deuteronomy 2:16-30
No. 2: Relief From Satan’s Wicked Influence Is Near
(rs p. 365 ¶4–p. 366 ¶3)
No. 3: * Does the Bible Teach That Sexual Relations Are Sinful?
(rs p. 367 ¶1–p. 368 ¶2)
___________________________________________________
Oct.13 Bible reading: Deuteronomy 4-6
No. 2: Changes That Must Be Made to Please God
(rs p. 369 ¶3–p. 370 ¶1)
No. 3: * What the Bible Says About Homosexuality
(rs p. 368 ¶4–p. 369 ¶2)
___________________________________________________
No. 2: Why a Perfect Man Could Sin (rs p. 371 ¶2–p. 372 ¶3)
No. 3: Adonijah—Do Not Question Jehovah’s Decisions
(it-1 pp. 49-50, Adonijah No.1)
___________________________________________________
___________________________________________________
Nov. 3 Bible reading: Deuteronomy 14-18
No. 1: Deuteronomy 15:16–16:8
No. 2: Why We Recognize Sin for What It Is (rs p. 373 ¶1–p.
374 ¶1)
No. 3: Adoption—How Adoption Was Viewed and Practiced,
As Revealed in the Hebrew Scriptures (it-1 p. 50 ¶3-6)
___________________________________________________
Nov.10 Bible reading: Deuteronomy 19-22
No. 2: Sin’s Effect on Our Relationship With God
(rs p. 374 ¶2–p. 375 ¶2)
No. 3: Adoption—Jehovah Adopts Spiritual Sons by Means of
Christ Jesus (it-1 p. 51¶1-3)
___________________________________________________
Nov.17 Bible reading: Deuteronomy 23-27
No. 2: What the Bible Says About the Soul (rs p. 375 ¶4–p. 376
¶4)
No. 3: Adornment—Adornment as Described in the Scriptures
(it-1 p. 51 ¶4-7)
___________________________________________________
Nov. 24 Bible reading: Deuteronomy 28-31
No. 2: Animals Are Souls (rs p. 376 ¶5–p. 377 ¶3)
No. 3: Adornment—Christian Counsel on Personal Adornment
(it-1 p. 51 ¶8–p. 52 ¶1)
___________________________________________________
Dec.1 Bible reading: Deuteronomy 32-34
No. 2: At Death, Neither Soul Nor Spirit Continues Living
(rs p. 377 ¶4–p. 379 _6)
No. 3: * Adultery—To Commit Adultery Is to Sin Against God
(it-1 p. 53 ¶4–p. 54 ¶1)
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___________________________________________________
Dec. 8 Bible reading: Joshua 1-5
No. 1: Joshua 1:1-18
No. 2: What Holy Spirit Is (rs p. 380 ¶2–p. 381 ¶1)
No. 3: *Adultery—How Could One Become Guilty of Spiritual
Adultery?
(it-1 p. 54 ¶2)
___________________________________________________
Dec.15 Bible reading: Joshua 6-8
No. 1: Joshua 8:18-29
No. 2: What Gives Evidence That a Person Has Holy Spirit?
(rs p. 381 ¶3–p. 382 ¶1)
No. 3: Adversary—The Most Wicked Adversary of All Is Satan
The Devil (it-1 p. 54)
___________________________________________________
No. 1: Joshua 9:16-27
No. 2: There Is No Spirit Part of Man That Survives Death
(rs p. 382 ¶5–p. 383 ¶2)
No. 3: Affection—Maintain a Warm Personal Attachment to
Jehovah and to Those Who Love Him (it-1 p. 55)
___________________________________________________
___________________________________________________
* Assign to brothers only
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January
Jan 6
Bible Reading: Genesis 1-5
No. 2: Members of the Right Religion Are Active Witnesses Concerning God’s
Kingdom
(rs p. 330 1)
No. 3: Aaron—Ways in Which Aaron Was a Good Example for Christians
(it-1 pp. 9-10 3)
No. 2: *** rs p. 330 par. 1 Religion ***
(7) Are its members active witnesses concerning God’s Kingdom? Jesus foretold: “This good
news of the kingdom will be preached in all the inhabited earth for a witness to all the
nations; and then the end will come.” (Matt. 24:14) What religion is really proclaiming God’s
Kingdom as the hope of mankind instead of encouraging people to look to human rulership to
solve their problems? Has your religion equipped you to share in this activity, and to do it
from house to house as Jesus taught his apostles to do?—Matt. 10:7, 11-13; Acts 5:42;
20:20.
No. 3: *** it-1 pp. 9-10 ***
AARON
A son of Amram and Jochebed of the tribe of Levi, born in Egypt in 1597 B.C.E. Levi was
Aaron’s great-grandfather. (Ex. 6:13, 16-20) Miriam was his elder sister, and Moses was his
younger brother by three years. (Ex. 2:1-4; 7:7) Aaron married Elisheba, daughter of
Amminadab, and had four sons, Nadab, Abihu, Eleazar, and Ithamar. (Ex. 6:23) He died in
1474 B.C.E. at the age of 123 years.—Num. 33:39.
Owing to Moses’ reluctance because he found it difficult to speak fluently, Jehovah assigned
Aaron to act as Moses’ spokesman before Pharaoh, saying of Aaron: “I do know that he can
really speak.” Aaron went to meet Moses at Mount Sinai and was informed of the farreaching proportions of the divinely outlined program of action involving Israel and Egypt,
and the brothers then journeyed back to Egypt.—Ex. 4:14-16, 27-30.
Aaron now began serving as “a mouth” to Moses, speaking for him to the older men of Israel
and performing miraculous signs as proof of the divine origin of their messages. When the
time came for their appearance at Pharaoh’s court, the 83-year-old Aaron, as Moses’
spokesman, had to face up to that arrogant ruler. As Jehovah thereafter told Moses: “See, I
have made you God to Pharaoh, and Aaron your own brother will become your prophet.” (Ex.
7:1, 7) It was Aaron who performed the first miraculous sign before Pharaoh and his magicpracticing priests; and, later, it was Aaron who, at Moses’ order, stretched forth Moses’ rod
and signaled the start of the Ten Plagues. (Ex. 7:9-12, 19, 20) He continued to work in united
coordination with Moses and in obedience to God during the succeeding plagues, until
liberation finally came. In this he was a good example for Christians who serve as
“ambassadors substituting for Christ, as though God were making entreaty through us.”—Ex.
7:6; 2 Cor. 5:20.
Aaron’s activity as spokesman for Moses evidently diminished during the 40 years of
wandering in the wilderness, since Moses appears to have done more of the speaking
himself. (Ex. 32:26-30; 34:31-34; 35:1, 4) The rod also returned to Moses’ hands after the
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third plague. And Aaron, along with Hur, merely supported Moses’ arms at the battle of
Amalek. (Ex. 9:23; 17:9, 12) However, Jehovah generally continued to associate Aaron with
Moses when giving instruction, and they are spoken of as acting and speaking together, right
up to the time of Aaron’s death.—Num. 20:6-12.
Aaron, in his subordinate position, did not accompany Moses to the top of Mount Sinai to
receive the Law covenant, but, together with two of his sons and 70 of the older men of the
nation, he was permitted to approach the mountain and behold a magnificent vision of God’s
glory. (Ex. 24:9-15) In the Law covenant Aaron and his house received honorable mention,
and God designated Aaron for the position of high priest.—Ex. 28:1-3.
High Priest. By a seven-day installation ceremony Aaron was invested with his sacred duties
by Moses as God’s agent, and his four sons were also installed as underpriests. Moses
dressed Aaron in beautiful garments of gold, blue, purple, and scarlet materials, including
shoulder pieces and a breastpiece that was adorned with precious gems of varied colors. On
his head was placed a turban of fine linen. Attached to it was a plate of pure gold, engraved
with the words “Holiness belongs to Jehovah.” (Lev. 8:7-9; Ex. 28) Aaron was then anointed
in the manner described at Psalm 133:2 and could thereafter be called the ma·shi′ach, or
messiah (khri·stos′, LXX), that is, the “anointed one.”—Lev. 4:5, 16; 6:22.
Aaron not only was placed over all the priesthood but also was divinely declared to be the
one from whose line, or house, all future high priests must come. Yet Aaron himself had not
received the priesthood by inheritance, and so the apostle Paul could say of him: “A man
takes this honor, not of his own accord, but only when he is called by God, just as Aaron also
was. So too the Christ did not glorify himself by becoming a high priest, but was glorified by
him who spoke with reference to him: ‘You are my son; I, today, I have become your father.’”
(Heb. 5:4, 5) Paul thereafter demonstrates the way in which the priestly office, first filled by
Aaron, was typical of that which Christ Jesus fills as a superior and heavenly high priest. This
being so, the priestly functions of Aaron’s high office take on added meaning for us.—Heb.
8:1-6; 9:6-14, 23-28.
As high priest, Aaron was responsible for directing all features of worship at the tabernacle
and supervising the work of the thousands of Levites engaged in its service. (Num. 3:5-10)
On the annual Day of Atonement he presented sin offerings for the priesthood and Levites
and for the people of Israel, and he alone was permitted to enter the Most Holy of the
tabernacle with the sacrificial blood of the animals. (Lev. 16) The daily offering up of incense,
the presentation of the firstfruits of the grain harvest, and many other features of the worship
were exclusive prerogatives of Aaron and his sons as priests. (Ex. 30:7, 8; Luke 1:8-11; Lev.
23:4-11) His anointing, however, sanctified him to perform not only sacrificial duties for the
nation but other duties as well. He was responsible to teach the nation the Word of God.
(Lev. 10:8-11; Deut. 24:8; Mal. 2:7) He, as well as his successors, served as the chief officer
under Jehovah the King. On high state occasions he wore the costly garments and the
“shining plate” of gold on his linen turban. He also wore the breastpiece that contained the
Urim and Thummim, enabling him to receive Jehovah’s “Yes” or “No” to national problems;
although, for the duration of Moses’ life and mediatorship, this feature appears to have
received little use.—Ex. 28:4, 29, 30, 36; see HIGH PRIEST.
Aaron’s devotion to pure worship was early put to the test by the death of his sons Nadab
and Abihu, who suffered destruction by God for making profane use of their priestly
positions. The record says: “And Aaron kept silent.” When he and his two surviving sons
were instructed not to mourn over the dead transgressors, “they did according to Moses’
word.”—Lev. 10:1-11.
During nearly 40 years Aaron represented the 12 tribes before Jehovah in his capacity as
high priest. While in the wilderness, a serious rebellion broke out against the authority of
Moses and Aaron. It was led by a Levite named Korah, together with the Reubenites Dathan,
Abiram, and On, who complained against their leadership. Jehovah caused the earth to open
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beneath the tents of Korah, Dathan, and Abiram, swallowing them up along with their
households, while Korah himself and 250 of his coconspirators were destroyed by fire. (Num.
16:1-35) Murmuring broke out now on the part of the congregation against Moses and Aaron;
and in the divine plague that ensued, Aaron showed great faith and courage in obediently
going out with his fire holder and making atonement for the people while “standing between
the dead and the living,” until the scourge was stopped.—Num. 16:46-50.
God now directed that 12 rods, each representing one of the 12 tribes, be placed in the
tabernacle, and the rod for the tribe of Levi was inscribed with Aaron’s name. (Num. 17:1-4)
On the following day Moses entered the tent of the Testimony and found that Aaron’s rod
had budded, blossomed with flowers, and bore ripe almonds. (Num. 17:8) This established
beyond dispute Jehovah’s choice of the Levite sons of Aaron for priestly service and His
authorization of Aaron as high priest. Thereafter, the right of Aaron’s house to the priesthood
was never seriously challenged. The budded rod of Aaron was placed in the ark of the
covenant as “a sign to the sons of rebelliousness,” though it appears that after the death of
these rebellious ones and the entry of the nation into the Land of Promise the rod was
removed, having served its purpose.—Num. 17:10; Heb. 9:4; 2 Ch. 5:10; 1 Ki. 8:9.
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Jan 13
No. 1: Genesis 9:18–10:7
No. 2: If Someone Says, ‘As Long as You Believe in Jesus, It Really Does Not Matter
What Church You Belong To’ (rs p. 332 2)
No. 3: Aaron—Continue Faithful in Spite of Human Weaknesses (it-1 p.10 4–p.11 3)
You might reply: ‘There is no question about it, belief in Jesus is vital. And I assume that by
that you mean accepting everything that he taught. No doubt you have observed, as I have,
that many who say they are Christians really do not live up to what that name represents.’
Then perhaps add: (1) ‘Notice what Jesus said here at Matthew 7:21-23.’ (2) ‘There is a
wonderful future for those who care enough to find out what God’s will is and then do it. (Ps.
37:10, 11; Rev. 21:4)’
No. 3: *** it-1 pp. 10-11 Aaron ***
Why was Aaron not punished for making the golden calf?
Despite his privileged position, Aaron had his shortcomings. During Moses’ first 40-day stay
on Mount Sinai, “the people congregated themselves about Aaron and said to him: ‘Get up,
make for us a god who will go ahead of us, because as regards this Moses, the man who led
us up out of the land of Egypt, we certainly do not know what has happened to him.’” (Ex.
32:1) Aaron acceded and cooperated with these rebellious ones in making a golden calf
statue. (Ex. 32:2-6) When later confronted by Moses, he gave a weak excuse. (Ex. 32:22-24)
However, Jehovah did not single him out as the prime wrongdoer but told Moses: “So now let
me be, that my anger may blaze against them and I may exterminate them.” (Ex. 32:10)
Moses brought the matter to a showdown by crying: “Who is on Jehovah’s side? To me!” (Ex.
32:26) All the sons of Levi responded, and this undoubtedly included Aaron. Three thousand
idolaters, probably the prime movers of the rebellion, were slain by them. (Ex. 32:28)
Nevertheless, Moses later reminded the rest of the people that they, too, bore guilt. (Ex.
32:30) Aaron, therefore, was not alone in receiving God’s mercy. His subsequent actions
indicated that he was not in heart harmony with the idolatrous movement but simply gave in
to the pressure of the rebels. (Ex. 32:35) Jehovah showed that Aaron had received his
forgiveness by maintaining as valid Aaron’s appointment to become high priest.—Ex. 40:12,
13.
After having loyally supported his younger brother through many difficult experiences and
having recently been installed as high priest by Moses as God’s representative, Aaron
foolishly associated himself with his sister Miriam in criticizing Moses for his marriage to a
Cushite woman and in challenging Moses’ unique relationship and position with Jehovah
God, saying: “Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he
has spoken?” (Num. 12:1, 2) Jehovah swiftly took action, brought the three before him in
front of the tent of meeting, and strongly castigated Aaron and Miriam for disrespecting God’s
appointment. The fact that only Miriam was stricken with leprosy may mark her as the
instigator of the action and may indicate that Aaron again had shown weakness by being
induced to join her. However, if Aaron had been similarly struck with leprosy, it would have
invalidated his appointment as high priest, according to God’s law. (Lev. 21:21-23) His right
heart attitude manifested itself by his immediate confession and apology for the foolishness
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of their act and by his agonized plea for Moses’ intercession on leprous Miriam’s behalf.—
Num. 12:10-13.
Aaron again shared responsibility for wrong when he, along with Moses, failed to sanctify
and honor God before the congregation in the incident involving the providing of water at
Meribah in Kadesh. For this action God decreed that neither of them would enjoy the
privilege of bringing the nation into the Land of Promise.—Num. 20:9-13.
On the first day of the month Ab, in the 40th year following the Exodus, the nation of Israel
lay encamped on the frontier of Edom before Mount Hor. Within a matter of months they
would be crossing over the Jordan; but not the 123-year-old Aaron. At Jehovah’s instruction,
and with all the camp watching, Aaron, his son Eleazar, and Moses went climbing to the top
of Mount Hor. There Aaron let his brother remove his priestly garments from him and put
them on his son and successor to the high priesthood, Eleazar. Then Aaron died. He was
probably buried there by his brother and his son, and for 30 days Israel mourned his death.—
Num. 20:24-29.
It is noteworthy that in each of his three deflections, Aaron does not appear as the principal
initiator of the wrong action but, rather, seems to have allowed the pressure of the
circumstances or the influence of others to sway him from a course of rectitude. Particularly
in his first trespass, he could have applied the principle underlying the command: “You must
not follow after the crowd for evil ends.” (Ex. 23:2) Nevertheless, his name is thereafter used
in the Scriptures in an honorable way, and God’s Son, during his earthly lifetime, recognized
the legitimacy of the Aaronic priesthood.—Ps. 115:10, 12; 118:3; 133:1, 2; 135:19; Matt.
5:17-19; 8:4.
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Jan 20
No. 1: Genesis 14:17–15:11
No. 2: If Someone Says, ‘What Makes You Think There Is Only One Religion That Is
Right?’ (rs p. 332 3)
No. 3: Abaddon—The Angel of the Abyss—Who Is He? (it-1 p.12)
You might reply: ‘Without doubt, there are sincere people in almost every religion. But what
really counts is what God’s Word says. How many true faiths does it refer to? Notice what is
written here at Ephesians 4:4, 5.’ Then perhaps add: (1) ‘That agrees with what other texts
state. (Matt. 7:13, 14, 21; John 10:16; 17:20, 21)’ (2) ‘So, the challenge that we must face is
identifying that religion. How can we do it? (Perhaps use material on pages 328-330.)’
(3) (See also what is on pages 199, 200, under the heading “Jehovah’s Witnesses.”)
No. 3: *** it-1 p. 12 Abaddon ***
ABADDON
(A·bad′don) [from Heb., meaning “Destruction”].
At Revelation 9:11 this Hebrew word is transliterated into the English text. There we read
concerning the symbolic plague of locusts that they have “a king, the angel of the abyss. In
Hebrew his name is Abaddon, but in Greek he has the name Apollyon.”
In Hebrew the word ’avad·dohn′ means “destruction” and may also refer to “the place of
destruction.” It appears in the original Hebrew text a total of five times, and in four of the
occurrences it is used to parallel “the burial place,” “Sheol,” and “death.” (Ps. 88:11; Job
26:6; 28:22; Prov. 15:11) The word ’avad·dohn′ in these texts evidently refers to the
destructive processes that ensue with human death, and these scriptures indicate that decay
or destruction takes place in Sheol, the common grave of mankind. At Job 31:12 ’avad·dohn′
designates the damaging effect of an adulterous course. Job declared: “That [adulterous
course] is a fire that would eat clear to destruction [‛adh-’avad·dohn′], and among all my
produce it would take root.”—Compare Prov. 6:26-28, 32; 7:26, 27.
Abaddon, the angel of the abyss—who is he?
At Revelation 9:11, however, the word “Abaddon” is used as the name of “the angel of the
abyss.” The corresponding Greek name Apollyon means “Destroyer.” In the past century
there were efforts made to show that this text prophetically applied to individuals such as
Emperor Vespasian, Muhammad, and even Napoleon, and the angel was generally regarded
as “satanic.” It should be noted, however, that at Revelation 20:1-3 the angel having “the key
of the abyss” is shown to be God’s representative from heaven, and rather than being
“satanic,” he binds and hurls Satan into the abyss. Commenting on Revelation 9:11, The
Interpreter’s Bible says: “Abaddon, however, is an angel not of Satan but of God, performing
his work of destruction at God’s bidding.”
In the Hebrew scriptures just considered, it is evident that ’avad·dohn′ is paralleled with Sheol
and death. At Revelation 1:18 we find Christ Jesus stating: “I am living forever and ever, and
I have the keys of death and of Hades.” His power with regard to the abyss is shown at Luke
8:31. That he has destroying power, including the power of destruction over Satan, is evident
from Hebrews 2:14, which says that Jesus partook of blood and flesh in order that “through
his death he might bring to nothing the one having the means to cause death, that is, the
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Devil.” At Revelation 19:11-16 he is clearly represented as God’s appointed Destroyer or
Executioner.—See APOLLYON.
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Jan 27
No. 1: Genesis 17:18–18:8
No. 2: Jesus Did Not Go to Heaven in a Physical Body (rs p. 334 1-3)
No. 3: Abba—How Is the Term “Abba” Used in the Scriptures, And How Have Men
Misused It? (it-1 pp.13-14)
No. 2: *** rs p. 334 Resurrection ***
Was Jesus raised in a body of flesh, and does he have such a body in heaven now?
1 Pet. 3:18 “Christ died once for all time concerning sins, a righteous person for unrighteous
ones, that he might lead you to God, he being put to death in the flesh, but being made alive
in the spirit [“by the Spirit,” KJ; “in the spirit,” RS, NE, Dy, JB].” (At his resurrection from the
dead, Jesus was brought forth with a spirit body. In the Greek text the words “flesh” and
“spirit” are put in contrast to each other, and both are in the dative case; so, if a translator
uses the rendering “by the spirit” he should also consistently say “by the flesh,” or if he uses
“in the flesh” he should also say “in the spirit.”)
Acts 10:40, 41: “God raised this One [Jesus Christ] up on the third day and granted him to
become manifest, not to all the people, but to witnesses appointed beforehand by God.”
(Why did not others see him too? Because he was a spirit creature and when, as angels had
done in the past, he materialized fleshly bodies to make himself visible, he did so only in the
presence of his disciples.)
1 Cor. 15:45 “It is even so written: ‘The first man Adam became a living soul.’ The last Adam
[Jesus Christ, who was perfect as was Adam when created] became a life-giving spirit.”
No. 3: *** it-1 pp. 13-14 ***
ABBA
The word ’ab·ba’′ in Aramaic corresponds to the emphatic or definite form of ’av, literally
meaning “the father,” or “O Father.” It was the intimate name used by children for their
fathers and combines some of the intimacy of the English word “papa” while retaining the
dignity of the word “father,” being both informal and yet respectful. It was, therefore, an
endearing form of address rather than a title and was among the first words a child learned to
speak.
This Aramaic word appears three times in the Scriptures. It is always in transliterated form in
the original Greek and usually is transliterated in English translations. Each time the term is
followed immediately by the translation ho pa·ter′ in Greek, which literally means “the father”
or, used as the vocative, “O Father.” In each case it is used with reference to the heavenly
Father, Jehovah.
Mark records that Jesus used the term when praying to Jehovah God in Gethsemane shortly
before his death, saying: “Abba, Father, all things are possible to you; remove this cup from
me. Yet not what I want, but what you want.” (Mark 14:36) Here is the fervent appeal of a son
to a beloved father, followed quickly by an assurance that, in any event, he would remain
obedient.
The two other occurrences are in Paul’s letters, at Romans 8:15 and Galatians 4:6. In both
places the word is used in connection with Christians called to be spirit-begotten sons of God
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and indicates the intimacy of their relationship with their Father. While they are “slaves to
God” and “bought with a price,” yet they are also sons in the house of a loving Father, and
they are made positively aware of this status by holy spirit through their Lord Jesus.—Rom.
6:22; 1 Cor. 7:23; Rom. 8:15; Gal. 4:6.
Rather than as just a translation from Aramaic into Greek, some see in the use of both
’Ab·ba’′ and “Father” together, first, the trust, confidence, and submissiveness of a child,
followed by a mature appreciation of the filial relationship and its responsibilities. It seems
evident from these texts that, in apostolic times, the Christians made use of the term ’Ab·ba’′
in their prayers to God.
The word ’Ab·ba’′ came to be applied as a title of honor to the Jewish rabbis in the early
centuries of the Common Era and is found as such in the Babylonian Talmud. (Berakhot 16b)
The one acting in the capacity of vice-president of the Jewish Sanhedrin already held the title
of ’Av, or Father of the Sanhedrin. In later periods the title was also applied to the bishops of
the Coptic, Ethiopic, and Syrian churches and, more particularly, became the title of the
Bishop of Alexandria, thereby making him the “papa” or “pope” of that part of the Eastern
church. The English words “abbot” and “abbey” are both derived from the Aramaic ’ab·ba’′.
Jerome, the translator of the Latin Vulgate, objected to the use of the title “abbot” as applied
to the Catholic monks in his time and did so on the basis that it violated Jesus’ instructions at
Matthew 23:9: “Moreover, do not call anyone your father on earth, for one is your Father, the
heavenly One.”
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February
Feb 3
No. 2: Why Did Jesus Appear in Materialized Bodies? (rs p. 334 4–p. 335 2)
No. 3: Abel—Exercise Faith That Pleases God (it-1 p.15, Abel No.1)
No. 2: *** rs p. 334 - p. 335 Resurrection ***
What does Luke 24:36-39 mean regarding the body in which Jesus was resurrected?
Luke 24:36-39: “While they [the disciples] were speaking of these things he himself stood in
their midst and said to them: ‘May you have peace.’ But because they were terrified, and had
become frightened, they were imagining they beheld a spirit. So he said to them: ‘Why are
you troubled, and why is it doubts come up in your hearts? See my hands and my feet, that it
is I myself; feel me and see, because a spirit does not have flesh and bones just as you
behold that I have.’”
Humans cannot see spirits, so the disciples evidently thought they were seeing an apparition
or a vision. (Compare Mark 6:49, 50.) Jesus assured them that he was no apparition; they
could see his body of flesh and could touch him, feeling the bones; he also ate in their
presence. Similarly, in the past, angels had materialized in order to be seen by men; they
had eaten, and some had even married and fathered children. (Gen. 6:4; 19:1-3) Following
his resurrection, Jesus did not always appear in the same body of flesh (perhaps to reinforce
in their minds the fact that he was then a spirit), and so he was not immediately recognized
even by his close associates. (John 20:14, 15; 21:4-7) However, by his repeatedly appearing
to them in materialized bodies and then saying and doing things that they would identify with
the Jesus they knew, he strengthened their faith in the fact that he truly had been resurrected
from the dead.
If the disciples had actually seen Jesus in the body that he now has in heaven, Paul would
not later have referred to the glorified Christ as being “the exact representation of [God’s]
very being,” because God is a Spirit and has never been in the flesh.—Heb. 1:3; compare 1
Timothy 6:16
When reading the reports of Jesus’ postresurrection appearances, we are helped to
understand them properly if we keep in mind 1 Peter 3:18 and 1 Corinthians 15:45, quoted
on page 334.
No. 3: *** it-1 p.15, Abel No.1 ***
ABEL
1. [possibly, Exhalation; Vanity]. The second son of Adam and his wife Eve, and the younger
brother of their firstborn son, Cain.—Gen. 4:2.
It is probable that, while yet alive, Abel had sisters; the record mentions the birth of
daughters to his parents, but their names are not recorded. (Gen. 5:1-4) As a man, he
became a herder of sheep; his brother, a farmer.—Gen. 4:2.
After an indefinite period of time, Abel made an offering to Jehovah God. Cain did likewise.
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Each brought of what he had: Abel, of the firstlings of his flocks; Cain, of his produce. (Gen.
4:3, 4) They both had belief in God. They undoubtedly learned of Him from their parents and
must have known why they all were outside the garden of Eden and denied entry to it. Their
offerings indicated a recognition of their alienated state and of their desire for God’s favor.
God expressed favor toward Abel’s offering but not Cain’s. How the approval and the
rejection were manifested the record does not show, but it was undoubtedly evident to both
men. The reason for God’s approval of only Abel’s offering is made clear by later writings.
The apostle Paul lists Abel as the first man of faith, at Hebrews 11:4, and shows that this
resulted in his sacrifice being of “greater worth” than Cain’s offering. By contrast, 1 John
3:11, 12 shows Cain’s heart attitude to have been bad; and his later rejection of God’s
counsel and warning, as well as his premeditated murder of his brother Abel, demonstrated
this.
While it cannot be said that Abel had any foreknowledge of the eventual outworking of the
divine promise at Genesis 3:15 concerning the promised “seed,” he likely had given much
thought to that promise and believed that blood would have to be shed, someone would have
to be ‘bruised in the heel,’ so that mankind might be uplifted again to the state of perfection
that Adam and Eve had enjoyed before their rebellion. (Heb. 11:4) In the light of this, Abel’s
offering of the firstlings of his flock certainly was appropriate and undoubtedly was a factor in
God’s expression of approval. To the Giver of life, Abel gave as his gift life, even though it
was only from among the flock.—Compare John 1:36.
Jesus shows Abel to have been the first martyr and object of religious persecution waged by
his intolerant brother Cain. In doing so, Jesus speaks of Abel as living at “the founding of the
world.” (Luke 11:48-51) The Greek word for “world” is ko′smos and in this text refers to the
world of mankind. The term “founding” is a rendering of the Greek ka·ta·bo·le′ and literally
means “throwing down [of seed].” (Heb. 11:11, Int) By the expression “the founding of the
world,” Jesus manifestly referred to the birth of children to Adam and Eve, thereby producing
a world of mankind. Paul includes Abel among the “cloud of witnesses” of pre-Christian
times.—Heb. 11:4; 12:1.
How does the blood of Jesus ‘speak in a better way than that of Abel’?
Because of his faith and divine approval, the record of which continues to bear witness, it
could be said that Abel, “although he died, yet speaks.” (Heb. 11:4) At Hebrews 12:24 the
apostle refers to “Jesus the mediator of a new covenant, and the blood of sprinkling, which
speaks in a better way than Abel’s blood.” Though shed in martyrdom, Abel’s blood did not
ransom or redeem anyone, any more than did the blood of his sacrificed sheep. His blood in
effect cried to God for vengeance upon assassin Cain. The blood of Jesus, here presented
as validating the new covenant, speaks in a better way than Abel’s in that it calls to God for
mercy upon all persons of faith like Abel, and is the means by which their ransoming is
possible.
Since Seth was evidently born shortly after Abel’s death and when Adam was 130 years of
age, it is possible that Abel may have been as much as 100 years old at the time of his
martyrdom.—Gen. 4:25; 5:3.
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Feb 10
No. 1: Genesis 25:19-34
No. 2: Those Resurrected to Rule With Christ Will Be Like Him (rs p. 335 4–p. 336 2)
No. 3: Abhorrent Thing—Jehovah’s View of Idolatry and Disobedience (it-1 p.17)
Who will be resurrected to share heavenly life with Christ, and what will they do there?
Luke 12:32: “Have no fear, little flock, because your Father has approved of giving you the
kingdom.” (These do not include all who have exercised faith; the number is limited. Their
being in heaven is for a purpose.)
Rev. 20:4, 6: “I saw thrones, and there were those who sat down on them, and power of
judging was given them. . . . Happy and holy is anyone having part in the first resurrection;
over these the second death has no authority, but they will be priests of God and of the
Christ, and will rule as kings with him for the thousand years.”
See also pages 162-168, under the heading “Heaven.”
Will those raised to heavenly life eventually have glorified physical bodies there?
Phil. 3:20, 21: “The Lord Jesus Christ . . . will refashion our humiliated body to be conformed
to his glorious body according to the operation of the power that he has.” (Does this mean
that it is their body of flesh that will eventually be made glorious in the heavens? Or does it
mean that, instead of having a lowly body of flesh, they will be clothed with a glorious spirit
body when raised to heavenly life? Let the following scripture answer.)
1 Cor. 15:40, 42-44, 47-50: “There are heavenly bodies, and earthly bodies; but the glory of
the heavenly bodies is one sort, and that of the earthly bodies is a different sort. So also is
the resurrection of the dead. . . . It is sown a physical body, it is raised up a spiritual body. . . .
The first man [Adam] is out of the earth and made of dust; the second man [Jesus Christ] is
out of heaven. As the one made of dust is, so those made of dust are also; and as the
heavenly one is, so those who are heavenly are also. And just as we have borne the image
of the one made of dust, we shall bear also the image of the heavenly one. However, this I
say, brothers, that flesh and blood cannot inherit God’s kingdom.” (There is no allowance
here for any mixing of the two sorts of bodies or the taking of a fleshly body to heaven.)
No. 3: *** it-1 p.17 ***
ABHORRENT THING
The Hebrew word nid·dah′ occurs 30 times in the Hebrew Scriptures and is possibly derived
from the root word na·dhah′, which means “exclude; put out of mind (refuse to think of).” (Isa.
66:5; Amos 6:3) Nid·dah′ indicates impurity, something abhorrent, whether physically, as for
example, from menstruation (Lev. 12:2, 5; 15:20, 24, 25, 33), or morally, as from idolatry.
(Ezra 9:11; 2 Ch. 29:5) The same Hebrew word is used with regard to the “water for
cleansing” (Num. 19:9-21; 31:23, NW; “water used in case of menstruation,” Num. 19:9, NW,
ftn; “water of separation,” KJ; “water for impurity,” RS, AT; “lustral water,” JB), indicating
water used to remove that which is impure or unclean.
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Thus, at Lamentations 1:17 Jeremiah says that Jerusalemin her desolation “has become an
abhorrent thing [“as a menstruous woman,” KJ; “objeto de abominación,” NC (Spanish);
“abhorrent,” AT] in among them [that is, among the surrounding nations].”
Prior to Jerusalem’s destruction by Babylon, Jehovah said of the people of Israel through his
prophet Ezekiel: “The house of Israel were dwelling upon their soil, and they kept making it
unclean with their way and with their dealings. Like the uncleanness of menstruation [nid·dah
′] their way has become before me.” (Ezek. 36:17) Due to idolatrous practices, Israel was
spiritually impure and would thus be avoided by her husbandly owner, Jehovah God, and
would be reunited with him spiritually only after cleansing. Thus, at verse 25, Jehovah says:
“And I will sprinkle upon you clean water, and you will become clean; from all your impurities
and from all your dungy idols I shall cleanse you.”—Compare Ezek. 18:6.
At Ezekiel 7:19, 20 God expresses his anger against Israel for having made religious images
with their silver and their gold and says that he will, therefore, cause them to throw their silver
and their gold into the streets as an “abhorrent thing [nid·dah′].”—Compare Isa. 30:22; see
DISGUSTING THING, LOATHSOME THING.
Abhorrence. Other Hebrew expressions having the sense of “abhorrence” are quts, referring
to the emotional reaction and defined as “abhor; have an abhorrence of; feel a sickening
dread of” (Gen. 27:46; 1 Ki. 11:25; Num. 22:3), and ga·‛al′, also meaning “abhor,” but
indicating a rejection of the object abhorred. (Lev. 26:11, 15, 30; 2 Sam. 1:21, ftn) In the
Greek Septuagint these Hebrew words at times are rendered pro·so·khthi′zo, signifying
“become disgusted” (Gen. 27:46; Lev. 26:15; compare Heb. 3:10), and bde·lys′so·mai,
conveying the sense of “express abhorrence of; have disgust for.”—Lev. 20:23; 26:11;
compare Rom. 2:22.
Because the Canaanites were guilty of sexual immorality and perversion, idolatry, and
spiritistic practices, the Most High abhorred them, and this resulted in his decreeing their
destruction. (Lev. 20:2-23) The Israelites were warned that, if they became disobedient,
Jehovah would also abhor them, withdrawing his protection and blessing. By reason of
loyalty to his covenant made with Israel, however, he would not abhor them to the point of
bringing about their complete extermination. (Lev. 26:11-45) In the case of those who will
prove to be wicked, the resurrection will turn out to be one to eternal “abhorrence” (Heb.,
de·ra·’ohn′). It will be a resurrection to condemnatory judgment resulting in everlasting
cutting-off.—Dan. 12:2; John 5:28, 29.
Deliberate rejection of Jehovah’s commands, reproof, and provisions constitutes an improper
abhorrence. The Israelites were guilty of this when they refused to follow Jehovah’s
commands, as well as when they came to abhor the manna as “contemptible bread.” (Num.
21:5; Lev. 26:15) Proverbs 3:11 counsels against ‘abhorring Jehovah’s reproof.’
At Romans 12:9 Christians are admonished: “Abhor what is wicked.” The Greek term here
rendered “abhor” (a·po·sty·ge′o) is the intensive form of the Greek verb meaning “hate,” and
thus literally means “hate intensely.” A person’s failing to abhor what is wicked, no longer
loathing it, can result in his becoming an object of Jehovah’s abhorrence.
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Feb 17
No. 1: Genesis 29:21-35
No. 2: What the Resurrection Will Mean for Mankind in General (rs p. 336 3–p. 337 3)
No. 3: Abiathar—An Act of Disloyalty Can Nullify Years of Faithful Service
(it-1 pp.18-19)
How did Jesus demonstrate what resurrection will mean for mankind in general?
John 11:11, 14-44: “[Jesus said to his disciples:] ‘Lazarus our friend has gone to rest, but I
am journeying there to awaken him from sleep.’ . . . Jesus said to them outspokenly:
‘Lazarus has died.’ . . . When Jesus arrived, he found he [Lazarus] had already been four
days in the memorial tomb. . . . Jesus said to her [Martha, a sister of Lazarus]: ‘I am the
resurrection and the life.’ . . . He cried out with a loud voice: ‘Lazarus, come on out!’ The man
that had been dead came out with his feet and hands bound with wrappings, and his
countenance was bound about with a cloth. Jesus said to them: ‘Loose him and let him go.’”
(If Jesus had thus called Lazarus back from a state of bliss in another life, that would have
been no kindness. But Jesus’ raising Lazarus up from a lifeless state was a kindness both to
him and to his sisters. Once again Lazarus became a living human.)
Mark 5:35-42: “Some men from the home of the presiding officer of the synagogue came and
said: ‘Your daughter died! Why bother the teacher any longer?’ But Jesus, overhearing the
word being spoken, said to the presiding officer of the synagogue: ‘Have no fear, only
exercise faith.’ . . . He took along the young child’s father and mother and those with him,
and he went in where the young child was. And, taking the hand of the young child, he said
to her: ‘Tal′i·tha cu′mi,’ which, translated, means: ‘Maiden, I say to you, Get up!’ And
immediately the maiden rose and began walking, for she was twelve years old. And at once
they were beside themselves with great ecstasy.” (When the general resurrection takes place
on earth during Christ’s Millennial Reign, doubtless many millions of parents and their
offspring will be overjoyed when they are reunited.)
What prospects will await those raised to life on earth?
Luke 23:43: “Truly I tell you today, You will be with me in Paradise.” (All the earth will be
transformed into a paradise under the rule of Christ as King.)
Rev. 20:12, 13: “I saw the dead, the great and the small, standing before the throne, and
scrolls were opened. But another scroll was opened; it is the scroll of life. And the dead were
judged out of those things written in the scrolls according to their deeds. . . . They were
judged individually according to their deeds.” (The opening of scrolls evidently points to a
time of education in the divine will, in harmony with Isaiah 26:9. The fact that “the scroll of
life” is opened indicates that there is opportunity for those who heed that education to have
their names written in that scroll. Ahead of them will be the prospect of eternal life in human
perfection.)
No. 3: *** it-1 pp.18-19 ***
ABIATHAR
(A·bi′a·thar) [Father of Excellence; Father of More Than Enough (Overflow)].
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A son of High Priest Ahimelech, of the tribe of Levi and of the line of Eli. (1 Sam. 14:3; 22:11;
23:6) He lived during the reigns of Saul, David, and Solomon, and during David’s reign he
became high priest. He had two sons, Jonathan and Ahimelech (the same name as
Abiathar’s father).—2 Sam. 15:27, 36; 8:17.
Abiathar was living in Nob, “the city of the priests,” a short distance from Jerusalem, when
King Saul had Doeg the Edomite slaughter Abiathar’s father, the high priest, and other
priests (85 in all), because of their supposed support of David. Doeg also struck down with
the sword all the other residents of the city. Only Abiathar escaped. He fled to David, himself
a fugitive, evidently at Keilah, several miles to the SW. David, feeling a certain personal
responsibility for the tragedy, told Abiathar: “I well knew on that day, because Doeg the
Edomite was there, that he would without fail tell Saul. I personally have wronged every soul
of the house of your father. Just dwell with me. Do not be afraid, for whoever looks for my
soul looks for your soul, for you are one needing protection with me.”—1 Sam. 22:12-23;
23:6.
Abiathar now traveled with David during the remainder of his outlawed state and served as
priest for David’s forces. 1 Samuel 23:6 shows that Abiathar had brought with him an ephod,
and while the priests in general wore an ephod of linen (1 Sam. 22:18), verses 9-12 of
chapter 23 indicate that this was apparently the ephod of Abiathar’s father, the high priest,
containing the Urim and Thummim.
During the Kingships of David and Solomon. It appears that when David finally gained the
throne, Abiathar was made the high priest. Some scholars suggest that, after High Priest
Ahimelech’s death, King Saul had Zadok installed as high priest to replace Ahimelech,
thereby not recognizing Abiathar, who was in the company of Saul’s future successor, David.
They hold that, following his ascension to the throne, David made Abiathar an associate high
priest along with Zadok. Such view is evidently taken due to the fact that Zadok and Abiathar
are regularly mentioned together as though sharing a high position in the priesthood. (2 Sam.
15:29, 35; 17:15; 19:11; 20:25; 1 Ki. 1:7, 8, 25, 26; 4:4; 1 Ch. 15:11) However, the inspired
record nowhere mentions any appointment of Zadok as high priest under King Saul. It is
possible that Zadok’s prominence is due to his being a seer or prophet, just as the prophet
Samuel received greater mention in the divine record than the high priest of his time. (2 Sam.
15:27) The evidence indicates that Abiathar was the sole high priest during David’s reign and
that Zadok then occupied a position secondary to him.—1 Ki. 2:27, 35; Mark 2:26.
The text at 2 Samuel 8:17 has caused some question in this regard, since it says that
“Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests” then, but does not
mention Abiathar as high priest. Some suggest that the names of Ahimelech and Abiathar
were transposed by a scribal error so that the text should read “Abiathar the son of
Ahimelech,” even as it does in the Syriac Peshitta. However, the record at 1 Chronicles (2
Sam. 18:16; 24:3, 6, 31) confirms the order of the names in this verse as found in the
Masoretic text. It therefore appears more likely that Zadok and Ahimelech are mentioned
simply as secondary priests under High Priest Abiathar, and that Abiathar’s position was, in
this instance, assumed to be understood.—1 Ch. 16:37-40; compare Num. 3:32.
Abiathar, along with other priests, shared in the privilege of bringing the ark of Jehovah up
from Obed-edom’s home to Jerusalem. (2 Sam. 6:12; 1 Ch. 15:11, 12) In addition to being
high priest he was included in David’s group of advisers.—1 Ch. 27:33, 34.
Toward the latter part of his father David’s reign, Absalom formed a conspiracy against him.
Abiathar again stayed by David when circumstances forced the king to flee from Jerusalem.
As part of a plan to thwart the counsel of traitorous Ahithophel, David’s previous counselor,
Abiathar and Zadok as loyal priests were sent back to Jerusalem to serve as liaison officers
to keep David advised of his rebellious son’s plans. (2 Sam. 15:24-36; 17:15) After
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Absalom’s death, Abiathar and Zadok served as intermediaries to arrange David’s return to
the capital.—2 Sam. 19:11-14.
In view of his faithful record of enduring many hardships in David’s company during his time
as a fugitive from Saul and again during Absalom’s rebellion, and considering his having
enjoyed David’s confidence, friendship, and favor during some four decades, it is surprising
to find Abiathar linking himself up with another son of David, Adonijah, in a later conspiracy
for the throne. Though the plot also had the support of Joab as head of the army, it failed;
and Solomon was appointed as king, with loyal priest Zadok doing the anointing at David’s
instruction. (1 Ki. 1:7, 32-40) Abiathar’s son Jonathan, who had previously served as a
runner to bear news to David during Absalom’s insurrection, now went to advise Adonijah of
the plot’s miscarriage. King Solomon took no immediate action against Abiathar, but when
evidence showed that the plot was still smoldering, he ordered Adonijah’s and Joab’s death
and banished priest Abiathar from Jerusalem, saying: “Go to Anathoth to your fields! For you
are deserving of death; but on this day I shall not put you to death, because you carried the
ark of the Sovereign Lord Jehovah before David my father, and because you suffered
affliction during all the time that my father suffered affliction.” (1 Ki. 2:26) Zadok was now
assigned to replace Abiathar in his priestly position, and with this the office of high priest
passed again to the line of Aaron’s son Eleazar; and the priestly line of the house of Eli came
to a complete end, in fulfillment of the prophecy at 1 Samuel 2:31—1 Ki. 2:27; 1 Sam. 3:1214.
While the record later, at 1 Kings 4:4, again refers to “Zadok and Abiathar” as priests of
Solomon’s reign, it is likely that Abiathar is listed only in an honorary capacity or in a
historical sense. Some scholars suggest that Solomon, after demoting Abiathar, then
assigned him to serve as Zadok’s deputy, and that while one officiated on Mount Zion, where
the Ark was kept, the other served at the tabernacle, which continued in Gibeon prior to the
building of the temple. (See 1 Ch. 16:37-40.) However, 1 Kings 2:26 shows that Solomon
sent Abiathar to his fields in Anathoth, and while Anathoth was not far from Gibeon,
Solomon’s order indicates that Abiathar was being removed from any active participation in
the priesthood.
At Mark 2:26 most translations have Jesus saying that David went into the house of God and
ate the showbread “when Abiathar was high priest.” Since Abiathar’s father, Ahimelech, was
the high priest when that event took place, such translation would result in a historical error.
It is noteworthy that a number of early manuscripts omit the above phrase, and it is not found
in the corresponding passages at Matthew 12:4 and Luke 6:4. However, a similar Greek
structure occurs at Mark 12:26 and Luke 20:37, and here many translations use the phrase
“in the passage about.” (RS; AT; JB) So, it appears that Mark 2:26 properly allows for the
translation given in the New World Translation, which reads: “How he entered into the house
of God, in the account about Abiathar the chief priest.” Since the account of the first exploits
of Abiathar begins immediately following the record of David’s entering the house of God to
eat the showbread, and since Abiathar did later become Israel’s high priest in David’s reign,
this translation maintains the historical accuracy of the record.
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Feb 24
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March
Mar 3
No. 2: Why Resurrected Ones Will Not Be Condemned for Their Past Deeds
(rs p. 338 1)
No. 3: Abigail—Display Qualities That Honor Jehovah (it-1 pp. 20-21, Abigail No.1)
No. 2: *** rs p. 338 Resurrection ***
Will some be raised simply to have judgment pronounced and then be consigned to second
death?
What is the meaning of John 5:28, 29? It says: “All those in the memorial tombs will hear his
voice and come out, those who did good things to a resurrection of life, those who practiced
vile things to a resurrection of judgment.” What Jesus said here must be understood in the
light of the later revelation that he gave to John. (See Revelation 20:12, 13, quoted on page
337.) Both those who formerly did good things and those who formerly practiced bad things
will be “judged individually according to their deeds.” What deeds? If we were to take the
view that people were going to be condemned on the basis of deeds in their past life, that
would be inconsistent with Romans 6:7: “He who has died has been acquitted from his sin.” It
would also be unreasonable to resurrect people simply for them to be destroyed. So, at John
5:28, 29a, Jesus was pointing ahead to the resurrection; then, in the remainder of verse 29,
he was expressing the outcome after they had been uplifted to human perfection and been
put on judgment.
No. 3: *** it-1 pp. 20-21, Abigail No.1 ***
1. A wife of David. Originally, the wife of wealthy Nabal from Maon, a city on the edge of the
Wilderness of Judah, W of the Dead Sea. (1 Sam. 25:2, 3; Josh. 15:20, 55) She was “good in
discretion and beautiful in form,” while her first husband, whose name means “Senseless;
Stupid,” was “harsh and bad in his practices.”
Following the prophet Samuel’s death, David and his men moved into the area where the
flocks of Abigail’s husband were pastured. David’s men thereafter were like a protective
“wall” around Nabal’s shepherds and flocks, night and day. So, when shearing time came,
David sent some young men up to Carmel to call Nabal’s attention to the good service
rendered him and to request an offering of food from him. (1 Sam. 25:4-8, 15, 16) But miserly
Nabal screamed rebukes at them and insulted David as if he were an inconsequential
person, and all of them as if they were possibly runaway slaves. (1 Sam. 25:9-11, 14) This so
angered David that he girded on his sword and led about 400 men toward Carmel to wipe out
Nabal and the men of his household.—1 Sam. 25:12, 13, 21, 22.
Abigail, hearing of the incident through a disturbed servant, showed her wise perception by
immediately rounding up an ample supply of food and grain and then sent these ahead of her
in care of her servants, much as Jacob had done before making contact with Esau. (1 Sam.
25:14-19; Gen. 32:13-20) Without saying anything to her husband, she rode to meet David,
and in a long and fervent plea, which manifested wisdom and logic as well as respect and
humility, she convinced David that her husband’s senseless words did not justify the
unrighteous shedding of blood or the failure to trust in Jehovah to settle the matter in a right
way himself. (1 Sam. 25:14-20, 23-31) David thanked God for the woman’s good sense and
quick action.—1 Sam. 25:32-35; compare Prov. 25:21, 22; 15:1, 2.
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Returning home, Abigail waited for her husband to sober up from a drunken feast and then
informed him of her actions. Now “his heart came to be dead inside him, and he himself
became as a stone,” and after ten days Jehovah caused him to expire. When the news
reached David, he sent a marriage proposal to Abigail, which she did not hesitate to accept.
She shared David’s affections along with Ahinoam, a Jezreelitess, whom David had
previously taken as wife. David’s first wife, Michal, had already been given by her father Saul
to another man.—1 Sam. 25:36-44.
Abigail was with David in Gathon the western edge of the Shephelah and later down in the
NW Negeb at Ziklag. During David’s absence a raiding party of Amalekites from the S
burned Ziklag and carried off all the women and children, including Abigail and Ahinoam.
Assured by Jehovah of success, David led his men in pursuit and, in a surprise attack,
overcame the Amalekites and retrieved the captives and possessions.—1 Sam. 30:1-19.
Back at Ziklag, three days later, the news of Saul’s death arrived. (2 Sam. 1:1, 2) Abigail now
accompanied her husband to Hebron of Judah, where David was first anointed as king. Here
she gave birth to a son, Chileab (2 Sam. 3:3), also called Daniel at 1 Chronicles 3:1 David’s
wives increased to six in Hebron, and neither Abigail nor her son receive further mention in
the account.—2 Sam. 3:2-5.
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Mar 10
No. 2: How Do the Rest of the Dead Come to Life on Earth? (rs p. 338 2–p. 339 2)
No. 3: Abihu—Prominence Does Not Excuse Disobedience (it-1 p. 22)
What does Revelation 20:4-6 indicate as to those who will be resurrected on earth?
Rev. 20:4-6: “I saw thrones, and there were those who sat down on them, and power of
judging was given them. Yes, I saw the souls of those executed with the ax for the witness
they bore to Jesus and for speaking about God . . . And they came to life and ruled as kings
with the Christ for a thousand years. (The rest of the dead did not come to life until the
thousand years were ended.) This is the first resurrection. Happy and holy is anyone having
part in the first resurrection; over these the second death has no authority, but they will be
priests of God and of the Christ, and will rule as kings with him for the thousand years.”
The parentheses are used in NW and Mo to help the reader to connect what follows the
parenthetical statement with what precedes it. As clearly stated, it is not “the rest of the dead”
who share in the first resurrection. That resurrection is for those who rule with Christ for the
thousand years. Does this mean that no others of mankind will live during the thousand years
except the ones who rule in heaven with Christ? No; because, if such were the case, it would
mean that there was no one on behalf of whom they were serving as priests, and their
domain would be a desolate globe.
Who, then, are “the rest of the dead”? They are all those of mankind who died as a result of
Adamic sin and those who, though survivors of the great tribulation or those who may be
born during the Millennium, need to be relieved of the death-dealing effects of such sin.—
Compare Ephesians 2:1.
In what sense do they not “come to life” until the end of the thousand years? This does not
mean their resurrection. This ‘coming to life’ involves much more than merely existing as
humans. It means attaining to human perfection, free from all effects of Adamic sin. Notice
that the reference to this in verse 5 occurs immediately after the preceding verse says that
those who will be in heaven “came to life.” In their case it means life free from all effects of
sin; they are even specially favored with immortality. (1 Cor. 15:54 For “the rest of the dead,”
then, it must mean the fullness of life in human perfection.
No. 3: *** Multiple Articles ***
ABIHU
(A·bi′hu) [He Is Father].
One of Aaron’s four sons by his wife Elisheba; the brother of Nadab, Eleazar, and Ithamar.
(Ex. 6:23; 1 Ch. 6:3; 24:1) Born in Egypt, Abihu, as the second son of Aaron, was a mature
man by the time of the Exodus, his father then being 83.—Num. 33:39.
As older sons, Nadab and Abihu were permitted by Jehovah to accompany their father and
70 of the older men of Israel in approaching Mount Sinai and there to see from a distance a
magnificent vision of God’s glory. (Ex. 24:1, 9-11) Jehovah honored Aaron’s sons, appointing
them to serve as priests with their father, the high priest, and ordaining that from among
them should come Aaron’s eventual successor. They would wear priestly robes and
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headgears “for glory and beauty.” Moses was to “anoint them and fill their hand with power
and sanctify them” for their service to God. (Ex. 28:1, 40-43) The priesthood would become
theirs “as a statute to time indefinite.”—Ex. 29:8, 9.
Thereafter they were continually included in God’s instructions regarding the priesthood and
its functions. (Ex. 29:10-46; 30:26-38) Also, God emphatically impressed upon them, as well
as upon the entire nation, the vital importance of respecting the sanctity of the things related
to his worship, including the altar of incense and incidental equipment. Their lives depended
upon their respecting the divine regulations.
Now, one year from the start of the Exodus, came the time for setting up of the tabernacle
and the installation of the priesthood (1512 B.C.E.). The entire nation assembled before the
entrance of the tent of meeting for the installation ceremonies and saw Aaron and Abihu and
his brothers, washed and turbaned, receive the anointing as priests of God to represent the
nation before Him. Thereafter the newly installed priests remained at the entrance of the tent
of meeting for seven days to complete their installation and, as Moses said, “‘to fill your hand
with power.’ . . . And Aaron and his sons proceeded to do all the things that Jehovah had
commanded by means of Moses.”—Lev. 8:1-3, 13-36.
On the eighth day Aaron began to officiate, with Abihu and his brothers assisting. (Lev. 9:124) They witnessed the glorious manifestation of God’s presence. But, evidently before the
day was over, the account says that “Nadab and Abihu took up and brought each one his fire
holder and put fire in them and placed incense upon it, and they began offering before
Jehovah illegitimate fire, which he had not prescribed for them. At this a fire came out from
before Jehovah and consumed them, so that they died before Jehovah.” (Lev. 10:1, 2) Their
corpses were carried outside the camp by Aaron’s cousins at Moses’ instruction. Their father
and remaining brothers were instructed by God to refrain from any display of grief over their
being thus cut off from the congregation.—Lev. 10:4-7.
Immediately thereafter God gave Aaron a warning against the use of intoxicating liquor by
him or his sons at the time of serving at the tabernacle, “that you may not die.” Commenting
on verse 9, The Pentateuch and Haftorahs says: “The Rabbis connected the incident of
Nadab and Abihu with this injunction against intoxicating liquors before officiating in the
Sanctuary.” (Edited by J. H. Hertz, London, 1972, p. 446) So, the matter of intoxication may
have been involved in their grave sin, but the actual cause of their death was the violation of
God’s requirement for pure worship by their offering “illegitimate fire, which he had not
prescribed for them.”
Abihu enjoyed great honor from God and outstanding prominence before all the nation for a
short while; but, whether from ambition, an inflated ego, or due to a trifling attitude toward
God’s instructions, his privileges were short-lived, and he died childless.—Num. 3:2-4; 26:60,
61; 1 Ch. 24:1, 2.
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Mar 17
No. 1: Genesis 44:18-34
No. 2: Who Will Be Included in the Earthly Resurrection? (rs p. 339 3–p. 340 3)
No. 3: Abijah—Do Not Stop Leaning Upon Jehovah (it-1 p. 23, Abijah No. 5)
Who will be included in the earthly resurrection?
John 5:28, 29: “Do not marvel at this, because the hour is coming in which all those in the
memorial tombs will hear his voice [the voice of Jesus] and come out.” (The Greek word
translated “memorial tombs” is not the plural form of ta′phos [grave, an individual burial place]
or hai′des [gravedom, the common grave of dead mankind] but is the plural dative form of
mne·mei′on [remembrance, memorial tomb]. It lays stress on preserving memory of the
deceased person. Not those whose memory was blotted out in Gehenna because of
unforgivable sins but persons remembered by God will be resurrected with the opportunity to
live forever.—Matt. 10:28; Mark 3:29; Heb. 10:26; Mal. 3:16.)
Acts 24:15: “I have hope toward God . . . that there is going to be a resurrection of both the
righteous and the unrighteous.” (Both those who lived in harmony with God’s righteous ways
and people who, out of ignorance, did unrighteous things will be resurrected. The Bible does
not answer all our questions as to whether certain specific individuals who have died will be
resurrected. But we can be confident that God, who knows all the facts, will act impartially,
with justice tempered by mercy that does not ignore his righteous standards. Compare
Genesis 18:25.)
Rev. 20:13, 14: “The sea gave up those dead in it, and death and Hades gave up those dead
in them, and they were judged individually according to their deeds. And death and Hades
were hurled into the lake of fire. This means the second death, the lake of fire.” (So, those
whose death was attributable to Adamic sin will be raised, whether they were buried at sea
or in Hades, the common earthly grave of dead mankind.)
No. 3: *** it-1 p. 23 Abijah ***
5. One of Rehoboam’s 28 sons, also called Abijam, who became the second king of the twotribe kingdom of Judah and reigned from 980 to 978 B.C.E. (1 Ki. 14:31–15:8) He was a
regal descendant of David on both his father’s and his mother’s side, the 16th generation
from Abraham in the royal lineage of Jesus Christ. (1 Ch. 3:10; Matt. 1:7) Of Rehoboam’s 18
wives and 60 concubines, Maacah (called Micaiah in 2 Chronicles 13:2,2 Chronicles 13:2,
the granddaughter of Absalom, was his most beloved and was favored above the others by
having her son Abijah chosen as successor to the throne, although he was not Rehoboam’s
firstborn son.—2 Ch. 11:20-22.
With the ascension of Abijah to the throne in the 18th year of King Jeroboam I of Israel, the
hostilities between the northern and southern kingdoms resumed, and war ensued. Drawn up
in battle formation against Judah’s chosen army of 400,000 mighty men of war were
Jeroboam’s 800,000 warriors. Undaunted by such odds, Abijah, in an impassioned speech,
addressed himself to Jeroboam’s crowd, condemning their idolatrous calf worship and
reminding them that Jehovah’s covenant with David was for a never-ending kingdom. “With
us there is at the head the true God,” declared Abijah, therefore “do not fight against Jehovah
. . . for you will not prove successful.”—2 Ch. 12:16–13:12.
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In the violent battle that ensued, Jeroboam’s ambush was providentially thwarted and half a
million of his men were destroyed, thus breaking Jeroboam’s military power. Even the city of
Bethel, where one of the detestable golden calves together with an apostate priesthood had
been installed, was captured. And all of this, because Abijah had “leaned upon Jehovah.” (2
Ch. 13:13-20) Nevertheless, Abijah went on walking in the sins of his father Rehoboam by
allowing the high places, sacred pillars, and even the male temple prostitutes to continue in
the land. “His heart did not prove to be complete with Jehovah his God.” (1 Ki. 14:22-24;
15:3) During his lifetime he had 14 wives and 38 children, and upon his death his son Asa
succeeded him upon the throne.—2 Ch. 13:21; 14:1.
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Mar 24
No. 1: Genesis 48:17–49:7
No. 2: The Events Associated With Christ’s Presence Take Place Over a Period of
Years (rs p. 341 1-2)
No. 3: Abimelech—Presumptuousness Ends in Personal Disaster (it-1 p. 24,
Abimelech No. 4)
No. 2: *** rs p. 341 Return of Christ ***
Do the events associated with Christ’s presence take place in a very brief time or over a
period of years?
Matt. 24:37-39: “Just as the days of Noah were, so the presence [“coming,” RS, TEV;
“presence,” Yg, Ro, ED; Greek, pa·rou·si′a] of the Son of man will be. For as they were in
those days before the flood, eating and drinking, men marrying and women being given in
marriage, until the day that Noah entered into the ark; and they took no note until the flood
came and swept them all away, so the presence of the Son of man will be.” (The events of
“the days of Noah” that are described here took place over a period of many years. Jesus
compared his presence with what occurred back then.)
At Matthew 24:37 the Greek word pa·rou·si′a is used. Literally it means a “being alongside.”
Liddell and Scott’s Greek-English Lexicon (Oxford, 1968) gives “presence, of persons,” as its
first definition of pa·rou·si′a. The sense of the word is clearly indicated at Philippians 2:12,
where Paul contrasts his presence (pa·rou·si′a) with his absence (a·pou·si′a). On the other
hand, in Matthew 24:30, which tells of the “Son of man coming on the clouds of heaven with
power and great glory” as Jehovah’s executioner at the war of Armageddon, the Greek word
er·kho′me·non is used. Some translators use ‘coming’ for both Greek words, but those that
are more careful convey the difference between the two.
No. 3: *** it-1 p. 24, Abimelech No. 4 ***
4. A son of Judge Gideon born to his concubine at Shechem. After his father’s death,
Abimelech with presumptuous impudence sought to make himself king. Cunningly, he
appealed to the landowners of Shechem through his mother’s influential family. Upon
obtaining their financial support he hired some ruffians, went to his father’s house at Ophrah,
and there massacred his half brothers upon a single stone. Of the 70 half brothers, only the
youngest, Jotham, escaped the slaughter.
Abimelech was then proclaimed king, but Jehovah allowed a bad spirit to develop between
the Shechemites and their new “king,” in order to avenge the bloodguilt of all those
connected with the conspiracy. A revolt was organized by Gaal. Abimelech quickly crushed
it, captured and destroyed the city of Shechem, and sowed it with salt. Then he attacked the
vault of the house, or sanctuary, of El-berith and set it afire, and in the conflagration about a
thousand of his previous collaborators, the landowners of the tower of Shechem who had
taken refuge there, were burned to death. Immediately Abimelech followed up this success
by attacking Thebez to the N, only to have a woman on the city tower hurl an upper millstone
down upon his head. Abimelech’s three-year “reign” came to an end when his armor-bearer,
in compliance with his dying request, ran him through with the sword, so that it could not be
said that a woman had killed him.—Judg. 8:30, 31; 9:1-57; 2 Sam. 11:21.
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Mar 31
Bible Reading: Exodus 1-6
No. 1: Exodus 2:1-14
No. 2: Christ’s Return Is Invisible (rs p. 341 3–p. 342 2)
No. 3: Abiram—Opposing God-Appointed Authority Is Tantamount to Opposing
Jehovah (it-1 p. 25, Abiram No.1)
No. 2: *** rs p. 341 - p. 342 Return of Christ ***
Will Christ return in a manner visible to human eyes?
John 14:19: “A little longer and the world will behold me no more, but you [Jesus’ faithful
apostles] will behold me, because I live and you will live.” (Jesus had promised his apostles
that he would come again and take them to heaven to be with him. They could see him
because they would be spirit creatures as he is. But the world would not see him again.
Compare 1 Timothy 6:16)
Acts 13:34: “He [God] resurrected him [Jesus] from the dead destined no more to return to
corruption.” (Human bodies are by nature corruptible. That is why 1 Corinthians 15:42, 44
uses the word “corruption” in parallel construction with “physical body.” Jesus will never
again have such a body.)
John 6:51: “I am the living bread that came down from heaven; if anyone eats of this bread
he will live forever; and, for a fact, the bread that I shall give is my flesh in behalf of the life of
the world.” (Having given it, Jesus does not take it back again. He does not thereby deprive
mankind of the benefits of the sacrifice of his perfect human life.)
No. 3: *** it-1 p. 25, Abiram No.1 ***
1. A Reubenite, the son of Eliab and brother of Dathan and Nemuel. He was a family head
and one of the principal men in Israel at the time of the Exodus from Egypt.—Num. 26:5-9.
Abiram and his brother Dathan supported Korah the Levite in his rebellion against the
authority of Moses and Aaron. A third Reubenite, named On, is also included in the initial
stage of the rebellion but thereafter receives no mention. (Num. 16:1) Having gathered a
group of 250 chieftains, who were “men of fame,” these men accused Moses and Aaron of
arbitrarily elevating themselves over the rest of the congregation. (Num. 16:1-3) From Moses’
words to Korah it is clear that Korah and his followers among the Levites sought the
priesthood that had been conferred on Aaron (Num. 16:4-11); but this was evidently not the
case with Abiram and Dathan, who were Reubenites. Moses dealt separately with them, and
their rejection of his call for them to appear before him contains accusations directed solely
against Moses, with no mention made of Aaron. They decried Moses’ leadership of the
nation and said that he was ‘trying to play the prince over them to the limit,’ and that he had
failed in making good the promise of leading them into any land flowing with milk and honey.
Moses’ prayer to Jehovah in answer to these accusations likewise contains a defense of his
own actions, not those of Aaron.—Num. 16:12-15.
From this it would appear that the rebellion was two-pronged and aimed not only at the
Aaronic priesthood but also at Moses’ position as administrator of God’s instructions. (Ps.
106:16) The situation may have seemed opportune for organizing popular sentiment toward
a change, since shortly before this the people had severely complained against Moses, had
talked of appointing a new head to lead the nation back to Egypt, and had even talked of
stoning Joshua and Caleb for upholding Moses and Aaron. (Num. 14:1-10) Reuben was
Jacob’s firstborn son but lost his right to the inheritance as such because of wrong action. (1
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Ch. 5:1) Thus, Dathan and Abiram may have been expressing resentment at Moses the
Levite’s exercise of authority over them, because of desiring to regain the lost primacy of
their forefather. Numbers 26:9, however, shows that their struggle was not only against
Moses and Aaron but also “against Jehovah,” who had divinely commissioned Moses and
Aaron to occupy positions of authority.
Since the family of the Kohathites (in which Korah’s family was included) encamped on the S
side of the tabernacle, the same side as did the Reubenites, it is possible that Korah’s tent
was nearby those of Dathan and Abiram. (Num. 2:10; 3:29) At the time of God’s expression
of judgment, Dathan and Abiram stood at the entrances of their tents, while Korah and 250
rebel supporters were gathered at the entrance of the tent of meeting with their incense
holders in their hands. Then, following Moses’ call to the rest of the people to withdraw from
around the tents of the three ringleaders of the rebellion, God manifested his condemnation
of their disrespectful course by causing the ground to open up beneath the tents of these
men, swallowing up Dathan and Abiram, and their households. (Num. 16:16-35; Deut. 11:6;
Ps. 106:17) Korah’s household, with the exception of his sons, likewise perished. Korah
himself died with the 250 rebels, destroyed by fire before the tabernacle. (Num. 16:35; 26:10,
11) Thus the rebellion against divinely assigned authority came to a swift termination, and for
his share in it, Abiram’s name was wiped out of Israel.
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April
Apr 7
No. 1: Exodus 9:20-35
No. 2: In What Manner Will Jesus Return, and How Will Every Eye See Him?
(rs p. 342 4–p. 343 5)
No. 3: Abishai—Be Loyal and Ready to Help Your Brothers (it-1 p. 26)
What is the meaning of Jesus’ coming “in the same manner” as he ascended to heaven?
Acts 1:9-11: “While they [Jesus’ apostles] were looking on, he was lifted up and a cloud
caught him up from their vision. And as they were gazing into the sky while he was on his
way, also, look! two men in white garments stood alongside them, and they said: ‘Men of
Galilee, why do you stand looking into the sky? This Jesus who was received up from you
into the sky will come thus in the same manner as you have beheld him going into the sky.’”
(Notice that this says “the same manner,” not the same body. What was the “manner” of his
ascent? As verse 9 shows, he disappeared from view, his departure being observed only by
his disciples. The world in general was not aware of what happened. The same would be
true of Christ’s return.)
What is meant by his ‘coming on the clouds’ and ‘every eye seeing him’?
Rev. 1:7: “Look! He is coming with the clouds, and every eye will see him, and those who
pierced him; and all the tribes of the earth will beat themselves in grief because of him.” (Also
Matthew 24:30; Mark 13:26; Luke 21:27)
What is indicated by “clouds”? Invisibility. When an airplane is in a thick cloud or above the
clouds, people on the ground usually cannot see it, although they may hear the roar of the
engines. Jehovah told Moses: “I am coming to you in a dark cloud.” Moses did not see God,
but that cloud indicated Jehovah’s invisible presence. (Ex. 19:9; see also Leviticus 16:2;
Numbers 11:25.) If Christ were to appear visibly in the heavens, it is obvious that not “every
eye” would see him. If he appeared over Australia, for example, he would not be visible in
Europe, Africa, and the Americas, would he?
In what sense will ‘every eye see him’? They will discern from events on earth that he is
invisibly present. Also referring to sight that is not physical, John 9:41 reports: “Jesus said to
[the Pharisees]: ‘If you were blind, you would have no sin. But now you say, “We see.” Your
sin remains.’” (Compare Romans 1:20.) Following Christ’s return, some persons show faith;
they recognize the sign of his presence. Others reject the evidence, but when Christ goes
into action as God’s executioner of the wicked, even they will discern from the manifestation
of his power that the destruction is not from men but from heaven. They will know what is
happening because they were warned in advance. Because of what is overtaking them, they
will “beat themselves in grief.”
Who are “those who pierced him”? Literally, Roman soldiers did this at the time of Jesus’
execution. But they have long been dead. So this must refer to people who similarly mistreat,
or ‘pierce,’ Christ’s true followers during “the last days.”—Matt. 25:40, 45.
Can it really be said that a person has ‘come’ or that he is ‘present’ if he is not visible?
The apostle Paul spoke of his being “absent in body but present in spirit” with the
congregation in Corinth.—1 Cor. 5:3
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Jehovah spoke of his ‘going down’ to confuse the language of the builders of the tower of
Babel. (Gen. 11:7) He also said that he would “go down” to deliver Israel from bondage to
Egypt. And God assured Moses, “My own person will go along” to lead Israel to the Promised
Land. (Ex. 3:8; 33:14) But no human ever saw God.—Ex. 33:20; John 1:18.
No. 3: *** it-1 p. 26 ***
ABISHAI
(A·bish′ai) [possibly, Father Is (Exists)].
The son of David’s sister or half sister Zeruiah and brother of Joab and Asahel.—2 Sam.
2:18; 1 Ch. 2:15, 16.
Abishai came to be more distinguished for his prowess than the 30 mighty warriors over
whom he served as chief, his reputation even rivaling those of David’s three most mighty
men, for he once struck down 300 of the enemy single-handed, but “to the rank of the first
three he did not come.”—2 Sam. 23:18, 19.
Abishai loyally supported his uncle David in all his military campaigns but tended to be
impulsive and ruthless and on occasion had to be restrained. For example, when he and
David stole into Saul’s military camp by night he would have pinned sleeping Saul, “the
anointed of Jehovah,” to the earth with Saul’s own spear had not David restrained him. (1
Sam. 26:6-9) When Absalom rebelled, Abishai had to be held back twice from executing
king-cursing Shimei. However, David was not able to prevent Abishai from collaborating in
the death of Abner.—2 Sam. 3:30; 16:9-11; 19:21-23.
Abishai was noted for his taking the lead in striking down 18,000 Edomites and, again, in
leading in the rout of the Ammonites. He also cooperated in putting down the rebellion of
Sheba, a good-for-nothing Benjaminite. In David’s last recorded battle had it not been for
Abishai, he would have lost his life at the hand of a Philistine of great stature.—1 Ch. 18:12;
19:11-15; 2 Sam. 20:1, 6; 21:15-17.
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Apr 14
No. 1: Exodus 12:37-51
No. 2: What Are Some Events Associated With the Presence of Christ? (rs p. 344 15)
No. 3: Abner—Those Who Live by the Sword Die by the Sword (it-1 pp. 27-28)
What are some of the events with which the Bible associates the presence of Christ?
Dan. 7:13, 14: “With the clouds of the heavens someone like a son of man [Jesus Christ]
happened to be coming; and to the Ancient of Days [Jehovah God] he gained access, and
they brought him up close even before that One. And to him there were given rulership and
dignity and kingdom, that the peoples, national groups and languages should all serve even
him.”
1 Thess. 4:15, 16: “This is what we tell you by Jehovah’s word, that we the living who survive
to the presence of the Lord shall in no way precede those who have fallen asleep in death;
because the Lord himself will descend from heaven with a commanding call, with an
archangel’s voice and with God’s trumpet, and those who are dead in union with Christ will
rise first.” (So, those who will rule with Christ would be resurrected to be with him in heaven
—first those who had died in years past and then those who would die following the Lord’s
return.)
Matt. 25:31-33: “When the Son of man arrives in his glory, and all the angels with him, then
he will sit down on his glorious throne. And all the nations will be gathered before him, and
he will separate people one from another, just as a shepherd separates the sheep from the
goats. And he will put the sheep on his right hand, but the goats on his left.”
2 Thess. 1:7-9 “To you who suffer tribulation, relief along with us at the revelation of the Lord
Jesus from heaven with his powerful angels in a flaming fire, as he brings vengeance upon
those who do not know God and those who do not obey the good news about our Lord
Jesus. These very ones will undergo the judicial punishment of everlasting destruction from
before the Lord and from the glory of his strength.”
Luke 23:42, 43: “He [the sympathetic evildoer impaled alongside Jesus] went on to say:
‘Jesus, remember me when you get into your kingdom.’ And he said to him: ‘Truly I tell you
today, You will be with me in Paradise.’” (Under Jesus’ rule, all the earth will become a
paradise; the dead who are in God’s memory will be raised with an opportunity to enjoy
perfect life on earth forever.)
See also pages 234-239, under the heading “Last Days.”
No. 3: *** it-1 pp. 27-28 ***
ABNER
(Ab′ner) [Father Is a Lamp].
Son of Ner, of the tribe of Benjamin First Samuel 14:50, 51 evidently refers to Abner as “the
uncle of Saul,” though this phrase in the Hebrew can be applied either to Abner or to Ner, his
father. Josephus speaks of Abner as Saul’s cousin, and of their fathers, Ner and Kish, as
brothers. (Jewish Antiquities, VI, 129, 130 [vi, 6]) However, the inspired history at 1
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Chronicles 8:33 and 9:39 seems to weigh heavily in favor of Kish as being the son of Ner
and, hence, the brother of Abner. This would make Abner the uncle of Saul.—See also the
chart under ABIEL No. 1.
Abner served as chief of the army for Saul, and his fighting force sometimes assumed major
proportions, upwards of 200,000 men. (1 Sam. 15:4) On special occasions he sat next to the
king at the banquet table. (1 Sam. 20:25) Though Abner was undoubtedly a powerful and
valiant man, Abner was chided by David, when the latter was a fugitive in the Wilderness of
Ziph, for having failed to guard Saul’s person properly as his lord and “the anointed of
Jehovah.”—1 Sam. 26:14-16.
Following Saul’s death in the crushing defeat administered by the Philistines, Abner withdrew
across the Jordan to Mahanaim in Gilead, taking Saul’s son Ish-bosheth with him. Though
David had been proclaimed king in Hebron by the tribe of Judah, Abner set up Ish-bosheth
as a rival king in Mahanaim. Abner was clearly the power behind the throne and in time
obtained the support of all the tribes except Judah on behalf of Ish-bosheth.—2 Sam. 2:8-10.
Eventually, the armies of the two opposing kings met in a test of strength at the Pool of
Gibeon in the territory of Benjamin, about a third of the way from Hebron to Mahanaim. After
the two armies had sized each other up, Abner proposed a contest between a dozen young
warriors from each side. The sides were so evenly matched that a mutual slaughter resulted,
provoking a full-scale combat between the two armies. Abner’s forces lost 18 men for every
one of Joab’s soldiers and retreated toward the wilderness.—2 Sam. 2:12-17, 30, 31.
Abner, pursued by Joab’s fleet-footed brother Asahel, urged him repeatedly to turn his
attention elsewhere and avoid a deadly encounter with him. When Asahel kept refusing,
Abner finally made a powerful backstroke and killed Asahel with the butt end of his spear,
running him through in the abdomen. (2 Sam. 2:18-23) At Abner’s appeal, Joab finally called
a halt to the pursuit at sundown, and the two armies began marches back to their respective
capitals. Their stamina can be seen from the 80 km (50 mi) or more that Abner’s forces
marched, down into the basin of the Jordan, fording the river, then up the Jordan Valley to
the hills of Gilead, where they made their way to Mahanaim. After burying Asahel in
Bethlehem(perhaps on the following day), Joab’s men had a night-long march of over 22 km
(14 mi) through the mountains to Hebron.—2 Sam. 2:29-32.
Abner supported Ish-bosheth’s declining regime but also strengthened his own position,
perhaps with an eye on the kingship, since he was, after all, the brother of Saul’s father.
When taken to task by Ish-bosheth for having relations with one of Saul’s concubines (an act
allowable only to the dead king’s heir), Abner angrily announced the transfer of his support to
David’s side. (2 Sam. 3:6-11) He made overtures to David, stressing his own position as
virtual ruler of the rest of Israel outside Judah. Satisfying David’s requirement of the return of
his wife Michal, Abner now privately approached the heads of the 11 tribes separated from
Judah to build up their favor toward Jehovah’s appointed king, David. (2 Sam. 3:12-19)
Thereafter he was warmly received by David at his capital in Hebron, and that same day set
out to persuade all the tribes to make a covenant with David. But Joab, absent on a raid,
returned and, after denouncing Abner as a conniving spy, personally called him back and
tricked Abner into a position where he could kill him.—2 Sam. 3:20-27.
With Abner’s death, any hoped-for support for Ish-bosheth collapsed and Ish-bosheth was
soon assassinated by traitorous men. With this the rule of the house of Saul came to a
complete end.—2 Sam. 4:1-3, 5-12.
Many years later, while nearing the time of his own death, David remembered Abner’s death
(as well as Amasa’s) and charged Solomon with the responsibility of removing the stain of
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bloodguilt that Joab had brought on David’s house. (1 Ki. 2:1, 5, 6) Shortly thereafter,
Abner’s slayer, Joab, was executed at Solomon’s order.—1 Ki. 2:31-34.
Only one son of Abner is listed, Jaasiel, who was a leader in the tribe of Benjamin during
David’s reign. (1 Ch. 27:21) First Chronicles 26:28 also mentions Abner’s contributions
toward the tabernacle from spoils won as chief of the army.
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Apr 21
No. 1: Exodus 15:20–16:5
No. 2: Why Christians Are Not Required to Keep the Sabbath (rs pp. 345-346 3)
No. 3: Abortion—Life Is a Precious Gift From God (it-1 p. 28)
No. 2: *** rs p. 345 par. 3 - p. 346 par. 4 Sabbath ***
Rom. 10:4: “Christ is the end of the Law, so that everyone exercising faith may have
righteousness.” (Sabbath keeping was a part of that Law. God used Christ to bring that Law
to its end. Our having a righteous standing with God depends on faith in Christ, not on
keeping a weekly sabbath.) (Also Galatians 4:9-11; Ephesians 2:13-16)
Col. 2:13-16: “[God] kindly forgave us all our trespasses and blotted out the handwritten
document against us, which consisted of decrees and which was in opposition to us . . .
Therefore let no man judge you in eating and drinking or in respect of a festival or of an
observance of the new moon or of a sabbath.” (If a person was under the Mosaic Law and
was judged guilty of profaning the Sabbath, he was to be stoned to death by the whole
congregation, according to Exodus 31:14 and Numbers 15:32-35. Many who argue for
sabbath keeping have reason to be glad that we are not under that Law. As shown in the
scripture here quoted, an approved standing with God no longer requires observance of the
sabbath requirement given to Israel.)
How did Sunday come to be the principal day of worship for much of Christendom?
Although Christ was resurrected on the first day of the week (now called Sunday), the Bible
contains no instruction to set aside that day of the week as sacred.
“The retention of the old Pagan name of ‘Dies Solis,’ or ‘Sunday,’ for the weekly Christian
festival, is, in great measure, owing to the union of Pagan and [so-called] Christian sentiment
with which the first day of the week was recommended by Constantine [in an edict in
321 C.E.] to his subjects, Pagan and Christian alike, as the ‘venerable day of the Sun.’ . . . It
was his mode of harmonizing the discordant religions of the Empire under one common
institution.”—Lectures on the History of the Eastern Church (New York, 1871), A. P. Stanley,
p. 291.
Was the requirement of sabbath keeping given to Adam and thus made binding on all of his
offspring?
Jehovah God proceeded to rest as to his works of material, earthly creation after preparing
the earth for human habitation. This is stated at Genesis 2:1-3. But nothing in the Bible
record says that God directed Adam to keep the seventh day of each week as a sabbath.
No. 3: *** it-1 p. 28 ***
ABORTION
The expulsion of an embryo or fetus before it can live on its own. Common use often
distinguishes between abortion and miscarriage, the former being defined as the deliberate
and induced emptying of a pregnant uterus, the latter being considered as the accidental and
unavoidable interruption of pregnancy. The distinction between abortion and miscarriage is
not made in the Bible; there the terms are used in a broader and interchangeable sense. The
Hebrew sha·khal′, meaning “suffer an abortion” (Ex. 23:26), is also rendered “bereave” (Deut.
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32:25), ‘bereave of children’ (Lev. 26:22), ‘miscarry’ (Hos. 9:14), and “prove fruitless” (Mal.
3:11). The Hebrew word yoh·tse’th, rendered “abortion” in Psalm 144:14, is from a root
meaning “come out.” (Compare Gen. 27:30.) The expressions “miscarriage” and “one
prematurely born” (Ps. 58:8; Eccl. 6:3) render the Hebrew word ne′phel, which comes from
the root na·phal′, meaning “fall.”—Compare Isa. 26:18.
Unavoidable abortion or miscarriage may be caused by accident, infectious disease, mental
or physical stress and strain, or because of a general organic weakness on the part of the
mother. The waters near Jericho were death dealing, causing miscarriages, until Jehovah’s
prophet Elisha healed them.—2 King 2:19-22.
Deliberately to induce abortion or miscarriage by artificial means, by the use of drugs, or by
medical operation, the sole purpose of which is to avoid the birth of an unwanted child, is an
act of high crime in the sight of God. Life as a precious gift from God is sacred. Hence God’s
law to Moses protected the life of an unborn baby against more than criminal abortion, for if
in a fracas between men a pregnant woman suffered an accident fatal to her or the child,
“then you must give soul for soul.” (Ex. 21:22-25) Of course, before applying that penalty, the
circumstances and degree of deliberateness were taken into consideration by the judges.
(Compare Num. 35:22-24, 31.) But emphasizing the seriousness of any deliberate attempt to
cause injury, Dr. J. Glenn comments: “The viable embryo in the uterus IS a human individual,
and therefore destroying it, is a violation of the sixth commandment.”—The Bible and Modern
Medicine, 1963, p. 176.
Properly viewed, the fruitage of the womb is a blessing of Jehovah. (Lev. 26:9; Ps. 127:3)
Hence, in promising to prosper Israel, God gave assurance of successful culmination of
pregnancy and the bringing forth of children, saying: “Neither a woman suffering an abortion
nor a barren woman will exist in your land.” (Ex. 23:26) As indicated in the prayer of the
righteous, on the other hand, evidence of God’s disfavor to his enemies would be their
having miscarrying wombs and their becoming like miscarriages that never see the sun.—Ps.
58:8; Hos. 9:14.
Job in his misery contemplated that it would have been better had he been “a hidden
miscarriage.” “Why from the womb did I not proceed to die?” this tormented man cried out.
(Job 3:11-16) Solomon, too, reasoned that a prematurely expelled fetus is better off than the
person who lives a long time but who never comes to enjoy life.—Eccl. 6:3.
Contagious abortion, a disease characterized by premature birth, may occur among animals
such as cattle, horses, sheep, and goats. Accidental abortion due to neglect or disease of
domestic animals has also been known since the days of the patriarchs Jacob and Job.—
Gen. 31:38; Job 21:10.
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Apr 28
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May
May 5
No. 1: Exodus 25:1-22
No. 2: There Is No Bible Record of Adam’s Keeping a Sabbath Day
(rs p. 346 4–p. 347 2)
No. 3: Abraham—Abraham’s Early History Is an Example of Faith (it-1 pp. 28-29 3)
No. 2: *** rs p. 346 - p. 347 Sabbath ***
Was the requirement of sabbath keeping given to Adam and thus made binding on all of his
offspring?
Jehovah God proceeded to rest as to his works of material, earthly creation after preparing
the earth for human habitation. This is stated at Genesis 2:1-3. But nothing in the Bible
record says that God directed Adam to keep the seventh day of each week as a sabbath.
Deut. 5:15: “You must remember that you [Israel] became a slave in the land of Egypt and
Jehovah your God proceeded to bring you out from there with a strong hand and an
outstretched arm. That is why Jehovah your God commanded you to carry on the sabbath
day.” (Here Jehovah connects his giving of the sabbath law with Israel’s deliverance from
slavery in Egypt, not with events in Eden.)
Ex. 16:1, 23-29: “The entire assembly of the sons of Israel finally came to the wilderness of
Sin . . . on the fifteenth day of the second month after their coming out of the land of
Egypt. . . . [Moses] said to them: ‘It is what Jehovah has spoken. Tomorrow there will be a
sabbath observance of a holy sabbath to Jehovah. . . . Six days you will pick [the manna] up,
but on the seventh day is a sabbath. On it none will form.’ . . . Jehovah said to Moses: . . .
‘Mark the fact that Jehovah has given you the sabbath.’” (Prior to this, there had been a
marking off of weeks of seven days each, but this is the first reference to a sabbath
observance.)
No. 3: *** it-1 pp. 28-29 ***
ABRAHAM
(A′bra·ham) [Father of a Crowd (Multitude)].
The name given by Jehovah to Abram (meaning “Father Is High (Exalted)”) when he was 99
years old, and when God was reaffirming His promise that Abraham’s offspring would
become many.—Gen. 17:5.
Family Origin and Early History. Abraham was the tenth generation from Noah through Shem
and was born 352 years after the Deluge, in 2018 B.C.E. Although listed first among the
three sons of Terah, at Genesis 11:26, Abraham was not the firstborn. The Scriptures show
that Terah was 70 years old when his first son was born, and that Abraham was born 60
years later when his father Terah was 130 years old. (Gen. 11:32; 12:4) Evidently Abraham
is listed first among his father’s sons because of his outstanding faithfulness and prominence
in the Scriptures, a practice that is followed in the case of several other outstanding men of
faith such as Shem and Isaac.—Gen. 5:32; 11:10; 1 Ch. 1:28.
Abraham was a native of the Chaldean city of Ur, a thriving metropolis located in the land of
Shinar, near the present junction of the Euphrates and Tigris rivers. It was about 240 km
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(150 mi) SE of Nimrod’s onetime royal city of Babel, or Babylon, so notorious for its
unfinished Tower of Babel.
In Abraham’s time, the city of Urwas steeped in Babylonish idolatry and the worship of its
patron moon-god Sin. (Josh. 24:2, 14, 15) Nevertheless, Abraham proved to be a man of
faith in Jehovah God, even as his forefathers Shem and Noah; and as a consequence, he
earned the reputation “the father of all those having faith while in uncircumcision.” (Rom.
4:11) Since true faith is based on accurate knowledge, Abraham may have received his
understanding by personal association with Shem (their lives overlapped by 150 years).
Abraham knew and used the name of Jehovah; to quote him: “Jehovah the Most High God,
Producer of heaven and earth,” “Jehovah, the God of the heavens and the God of the
earth.”—Gen. 14:22; 24:3.
While Abraham was still living in Ur, “before he took up residence in Haran,” Jehovah
commanded him to move out to a strange land, leaving behind friends and relatives. (Acts
7:2-4; Gen. 15:7; Neh. 9:7) There in that country that He would show Abraham, God said he
would make out of him a great nation. At the time, Abraham was married to his half sister
Sarah, but they were childless and both were old. So it would take great faith to obey, but
obey he did.
Terah, now around 200 years old and still the family’s patriarchal head, agreed to
accompany Abraham and Sarah on this long journey, and it is for this reason that Terah as
father is credited with making the move toward Canaan. (Gen. 11:31) It appears that
fatherless Lot, Abraham’s nephew, was adopted by his childless uncle and aunt and so
accompanied them. Northwestward the caravan moved, some 960 km (600 mi), until they
reached Haran, which was an important junction on the E-W trade routes. Haran is located
where two wadis join to form a stream that reaches the Balikh River in the winter, about 110
km (68 mi) above where the Balikh empties into the Euphrates River. Here Abraham
remained until the death of his father Terah.—MAP, Vol. 1, p. 330.
Sojourn in Canaan. Now 75 years old, Abraham began to move his household out of Haran
to the land of Canaan, where he lived out the remaining hundred years of his life in tents as
an alien and migratory resident. (Gen. 12:4) It was following the death of his father Terah that
Abraham went out from Haran in 1943 B.C.E. and crossed the Euphrates River, evidently on
the 14th day of the month that later became known as Nisan. (Gen. 11:32; Ex. 12:40-43,
LXX) It was at that time that the covenant between Jehovah and Abraham went into effect,
and the 430-year period of temporary residence until the making of the Law covenant with
Israel began.—Ex. 12:40-42; Gal. 3:17.
Evidently Abraham, with his flocks and herds, traveled down through Damascus and on to
Shechem (located 48 km [30 mi] N of Jerusalem), near the big trees of Moreh. (Gen. 12:6)
Here Jehovah appeared again to Abraham, confirming and enlarging His covenant promise
by declaring: “To your seed I am going to give this land.” (Gen. 12:7) Abraham not only built
an altar to Jehovah there but, as he moved southward through the land, he built other altars
along the way; and he called on the name of Jehovah. (Gen. 12:8, 9) In time a severe famine
compelled Abraham to move temporarily to Egypt, and to protect his life, he represented
Sarah as his sister. This resulted in Pharaoh’s taking beautiful Sarah into his household to be
his wife, but before he could violate her, Jehovah had Pharaoh give her back. Abraham then
returned to Canaan to the campsite between Betheland Ai and again called “on the name of
Jehovah.”—Gen. 12:10–13:4.
It now became necessary, because of the increasing size of their flocks and herds, for
Abraham and Lot to separate. Lot selected the basin of the lower Jordan, a well-watered
region “like the garden of Jehovah,” and later established his camp near Sodom. (Gen. 13:513) Abraham, for his part, after being told to travel about through the length and breadth of
the land, came to dwell among the big trees of Mamre in Hebron, 30 km (19 mi) SSW of
Jerusalem.—Gen. 13:14-18.
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When four allied kings, headed by the Elamite king Chedorlaomer, were successful in
crushing a revolt of five Canaanite kings, Sodom and Gomorrah were sacked, and Lot was
taken captive together with all of his property. Abraham, upon learning of this, quickly
mustered 318 of his trained household servants. With his confederates Aner, Eshcol, and
Mamre, he made a forced march in hot pursuit perhaps as much as 300 km (190 mi)
northward to beyond Damascus and, with Jehovah’s help, defeated a far superior force. Lot
was thus rescued, and the stolen property was recovered. (Gen. 14:1-16, 23, 24) As
Abraham was returning from this great victory a “priest of the Most High God,” Melchizedek,
who was also the king of Salem, came out and blessed him, and Abraham, in turn, “gave him
a tenth of everything.”—Gen. 14:17-20.
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May 12
No. 1: Exodus 29:19-30
No. 2: Jesus Did Not Divide the Mosaic Law Into “Ceremonial” and “Moral” Parts
(rs p. 347 3–p. 348 1)
No. 3: Abraham—Obedience, Unselfishness, and Courage Are Qualities That Please
Jehovah (it-1 p. 29 4-7)
No. 2: *** rs p. 347 - p. 348 Sabbath ***
Did Jesus refer to the Law in a manner that indicated division of it into two parts?
Matt. 5:17, 21, 23, 27, 31, 38: “Do not think I came to destroy the Law or the Prophets. I
came, not to destroy, but to fulfill.” Now, notice what Jesus included in his further comments.
“You heard that it was said to those of ancient times, ‘You must not murder [Ex. 20:13; the
Sixth Commandment]’ . . . If, then, you are bringing your gift to the altar [Deut. 16:16, 17; no
part of the Ten Commandments] . . . You heard that it was said, ‘You must not commit
adultery [Ex. 20:14; the Seventh Commandment].’ Moreover it was said, ‘Whoever divorces
his wife, let him give her a certificate of divorce [Deut. 24:1; no part of the Ten
Commandments].’ You heard that it was said, ‘Eye for eye and tooth for tooth [Ex. 21:23-25;
no part of the Ten Commandments].’” (So, Jesus mixed together references to the Ten
Commandments and other parts of the Law, making no distinction between them. Should we
treat them differently?)
When Jesus was asked, “Teacher, which is the greatest commandment in the Law?” did he
isolate the Ten Commandments? Instead, he replied: “‘You must love Jehovah your God with
your whole heart and with your whole soul and with your whole mind.’ This is the greatest
and first commandment. The second, like it, is this, ‘You must love your neighbor as
yourself.’ On these two commandments the whole Law hangs, and the Prophets.” (Matt.
22:35-40) If some cling to the Ten Commandments (Deut. 5:6-21), saying that they are
binding on Christians but that the rest are not, are they not actually rejecting what Jesus said
(quoting Deut. 6:5; Lev. 19:18) as to which commandments are the greatest?
No. 3: *** it-1 p. 29 Abraham ***
Sojourn in Canaan. Now 75 years old, Abraham began to move his household out of Haran
to the land of Canaan, where he lived out the remaining hundred years of his life in tents as
an alien and migratory resident. (Gen. 12:4) It was following the death of his father Terah that
Abraham went out from Haran in 1943 B.C.E. and crossed the Euphrates River, evidently on
the 14th day of the month that later became known as Nisan. (Gen. 11:32; Ex. 12:40-43,
LXX) It was at that time that the covenant between Jehovah and Abraham went into effect,
and the 430-year period of temporary residence until the making of the Law covenant with
Israel began.—Ex. 12:40-42; Gal. 3:17.
Evidently Abraham, with his flocks and herds, traveled down through Damascus and on to
Shechem (located 48 km [30 mi] N of Jerusalem), near the big trees of Moreh. (Gen. 12:6)
Here Jehovah appeared again to Abraham, confirming and enlarging His covenant promise
by declaring: “To your seed I am going to give this land.” (Gen. 12:7) Abraham not only built
an altar to Jehovah there but, as he moved southward through the land, he built other altars
along the way; and he called on the name of Jehovah. (Gen. 12:8, 9) In time a severe famine
compelled Abraham to move temporarily to Egypt, and to protect his life, he represented
Sarah as his sister. This resulted in Pharaoh’s taking beautiful Sarah into his household to be
his wife, but before he could violate her, Jehovah had Pharaoh give her back. Abraham then
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returned to Canaan to the campsite between Betheland Ai and again called “on the name of
Jehovah.”—Gen. 12:10–13:4.
It now became necessary, because of the increasing size of their flocks and herds, for
Abraham and Lot to separate. Lot selected the basin of the lower Jordan, a well-watered
region “like the garden of Jehovah,” and later established his camp near Sodom. (Gen. 13:513) Abraham, for his part, after being told to travel about through the length and breadth of
the land, came to dwell among the big trees of Mamre in Hebron, 30 km (19 mi) SSW of
Jerusalem.—Gen. 13:14-18.
When four allied kings, headed by the Elamite king Chedorlaomer, were successful in
crushing a revolt of five Canaanite kings, Sodom and Gomorrah were sacked, and Lot was
taken captive together with all of his property. Abraham, upon learning of this, quickly
mustered 318 of his trained household servants. With his confederates Aner, Eshcol, and
Mamre, he made a forced march in hot pursuit perhaps as much as 300 km (190 mi)
northward to beyond Damascus and, with Jehovah’s help, defeated a far superior force. Lot
was thus rescued, and the stolen property was recovered. (Gen. 14:1-16, 23, 24) As
Abraham was returning from this great victory a “priest of the Most High God,” Melchizedek,
who was also the king of Salem, came out and blessed him, and Abraham, in turn, “gave him
a tenth of everything.”—Gen. 14:17-20.
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May 19
No. 1: Exodus 32:1-14
No. 2: The Ten Commandments Came to an End With the Mosaic Law (rs p. 348 2-3)
No. 3: Abraham—Have Faith in Jehovah’s Promises (it-1 p. 30 1–p. 31 5)
No. 2: *** rs p. 348 - p. 349 Sabbath ***
When referring to the passing away of the Mosaic Law, does the Bible directly say that the
Ten Commandments were included in what came to an end?
Rom. 7:6, 7: “Now we have been discharged from the Law, because we have died to that by
which we were being held fast . . . What, then, shall we say? Is the Law sin? Never may that
become so! Really I would not have come to know sin if it had not been for the Law; and, for
example, I would not have known covetousness if the Law had not said: ‘You must not
covet.’” (Here, immediately after writing that Jewish Christians had been “discharged from
the Law,” what example from the Law does Paul cite? The Tenth Commandment, thus
showing that it was included in the Law from which they had been discharged.)
2 Cor. 3:7-11 “If the code which administers death and which was engraved in letters in
stones came about in a glory, so that the sons of Israel could not gaze intently at the face of
Moses because of the glory of his face, a glory that was to be done away with, why should
not the administering of the spirit be much more with glory? . . . For if that which was to be
done away with was brought in with glory, much more would that which remains be with
glory.” (Reference is made here to a code that was “engraved in letters in stones” and it is
said that “the sons of Israel could not gaze intently at the face of Moses” on the occasion
when it was delivered to them. What is this describing? Exodus 34:1, 28-30 shows that it is
the giving of the Ten Commandments; these were the commandments engraved on stone.
Obviously these are included in what the scripture here says “was to be done away with.”)
No. 3: *** it-1 pp. 30-31 Abraham ***
Appearance of the Promised Seed. Since Sarah continued to be barren, it appeared that
Eliezer the faithful house steward from Damascus would receive Abraham’s inheritance.
Nevertheless, Jehovah again reassured Abraham that his own offspring would become
uncountable, as the stars of heaven, and so Abraham “put faith in Jehovah; and he
proceeded to count it to him as righteousness,” even though this occurred years before
Abraham was circumcised. (Gen. 15:1-6; Rom. 4:9, 10) Jehovah then concluded a formal
covenant over animal sacrifices with Abraham, and at the same time, he revealed that
Abraham’s offspring would be afflicted for a period of 400 years, even being taken into
slavery.—Gen. 15:7-21; see COVENANT.
Time passed. They had now been in Canaan for about ten years, yet Sarah continued
barren. She therefore proposed to substitute her Egyptian maidservant Hagar so that she
might have a child by her. Abraham consented. And so in 1932 B.C.E., when Abraham was
86 years old, Ishmael was born. (Gen. 16:3, 15, 16) More time passed. In 1919 B.C.E., when
Abraham was 99 years old, as a sign or seal to testify to the special covenant relationship
existing between himself and Abraham, Jehovah commanded that all the males of
Abraham’s household be circumcised. At the same time Jehovah changed his name from
Abram to Abraham, “because a father of a crowd of nations I will make you.” (Gen. 17:5, 927; Rom. 4:11) Soon after, three materialized angels, whom Abraham received hospitably in
the name of Jehovah, promised that Sarah herself would conceive and give birth to a son,
yes, within the coming year!—Gen. 18:1-15.
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And what an eventful year it proved to be! Sodom and Gomorrahwere destroyed. Abraham’s
nephew and his two daughters barely escaped. A famine drove Abraham and his wife to
Gerar, only to have the king of that Philistine city take Sarah for his harem. Jehovah
intervened; Sarah was released; and at the appointed time, 1918 B.C.E., Isaac, the longpromised heir, was born when Abraham was 100 years old and Sarah was 90. (Gen. 18:16–
21:7) Five years later, when Isaac’s 19-year-old half brother Ishmael poked fun at him,
Abraham was compelled to dismiss Ishmael and his mother Hagar. It was then, in
1913 B.C.E., that the 400 years of affliction upon Abraham’s offspring began.—Gen. 21:8-21;
15:13; Gal. 4:29.
The supreme test of Abraham’s faith came about 20 years later. According to Jewish
tradition, Isaac was now 25 years old. (Jewish Antiquities, by F. Josephus, I, 227 [xiii, 2]) In
obedience to Jehovah’s instructions Abraham took Isaac and traveled N from Beer-sheba at
the Negeb to Mount Moriah, situated directly N of Salem. There he built an altar and
prepared to offer up Isaac, the promised seed, as a burnt sacrifice. And indeed Abraham “as
good as offered up Isaac,” for “he reckoned that God was able to raise him up even from the
dead.” Only at the last moment did Jehovah intervene and provide a ram as a substitute for
Isaac on the sacrificial altar. It was, therefore, this implicit faith backed up by complete
obedience that moved Jehovah to reinforce his covenant with Abraham with a sworn oath, a
special legal guarantee.—Gen. 22:1-18; Heb. 6:13-18; 11:17-19.
When Sarah died at Hebron in 1881 B.C.E. at the age of 127, it was necessary for Abraham
to purchase a burial plot, for indeed he was only an alien resident owning no land in Canaan.
So he bought a field with its cave at Machpelah near Mamre from the sons of Heth. (Gen.
23:1-20; see PURCHASE.) Three years later, when Isaac reached the age of 40, Abraham
sent his oldest servant, likely Eliezer, back to Mesopotamia in order to find a suitable wife,
one who was also a true worshiper of Jehovah, for his son. Rebekah, who was the
grandniece of Abraham, proved to be Jehovah’s choice.—Gen. 24:1-67.
“Furthermore, Abraham again took a wife,” Keturah, and thereafter fathered six additional
sons, so that from Abraham sprang not only the Israelites, Ishmaelites, and Edomites but
also Medanites, Midianites, and others. (Gen. 25:1, 2; 1 Ch. 1:28, 32, 34) Thus it was that
Jehovah’s prophetic utterance was fulfilled in Abraham: “A father of a crowd of nations I will
make you.” (Gen. 17:5) Finally, at the good old age of 175, Abraham died, in 1843 B.C.E.,
and was buried by his sons Isaac and Ishmael in the cave of Machpelah. (Gen. 25:7-10)
Prior to his death Abraham gave gifts to the sons of his secondary wives and sent them
away, so that Isaac would be the sole heir of “everything he had.”—Gen. 25:5, 6.
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May 26
No. 1: Exodus 34:1-16
No. 2: Why Moral Restraint Was Not Removed When the Ten Commandments Came
to
an End (rs p. 349 1-2)
No. 3: Abraham—Abundant Blessings Should Not Make a Man of God Proud
(it-1 p. 31 6–p. 32 1)
No. 2: *** rs p. 349 Sabbath ***
Does doing away with the Mosaic Law, including the Ten Commandments, imply the taking
away of all moral restraint?
Not at all; many of the moral standards set out in the Ten Commandments were restated in
the inspired books of the Christian Greek Scriptures. (There was, however, no restating of
the sabbath law.) But no matter how good a law is, as long as sinful inclinations dominate a
person’s desires, there will be lawlessness. However, regarding the new covenant, which
has replaced the Law covenant, Hebrews 8:10 states: “‘For this is the covenant that I shall
covenant with the house of Israel after those days,’ says Jehovah. ‘I will put my laws in their
mind, and in their hearts I shall write them. And I will become their God, and they themselves
will become my people.’” How much more effective such laws are than those engraved on
stone tablets!
Rom. 6:15-17: “Shall we commit a sin because we are not under law but under undeserved
kindness? Never may that happen! Do you not know that if you keep presenting yourselves
to anyone as slaves to obey him, you are slaves of him because you obey him, either of sin
with death in view or of obedience with righteousness in view? But thanks to God that you
were the slaves of sin but you became obedient from the heart to that form of teaching to
which you were handed over.” (See also Galatians 5:18-24.)
No. 3: *** it-1 pp. 31-32 Abraham ***
Patriarchal Head and Prophet. Abraham was a very wealthy man with great flocks and herds,
much silver and gold, and a very large household numbering many hundreds of servants.
(Gen. 12:5, 16; 13:2, 6, 7; 17:23, 27; 20:14; 24:35) For this reason the kings of Canaan
considered him a powerful “chieftain” and one with whom covenants of peace should be
made. (Gen. 23:6; 14:13; 21:22, 23) Yet at no time did Abraham allow materialism to blind
his vision of Jehovah and His promises or cause him to become proud, high-minded, or
selfish.—Gen. 13:9; 14:21-23.
The first occurrence of the word “prophet” in the Hebrew Scriptures refers to Abraham,
though others like Enoch prophesied before him. (Gen. 20:7; Jude 14) The first identified in
the Scriptures as a “Hebrew” is Abraham. (Gen. 14:13) Abraham, like Abel, Enoch, and
Noah, was a man of faith. (Heb. 11:4-9) But the first occurrence of the expression “put faith in
Jehovah” is in reference to Abraham.—Gen. 15:6.
Indeed, this man of unusual faith walked with God, received communications from him by
means of visions and dreams, and entertained his angelic messengers. (Gen. 12:1-3, 7;
15:1-8, 12-21; 18:1-15; 22:11, 12, 15-18) He was well acquainted with the name of God even
though Jehovah had not at that time revealed the full significance of His name. (Ex. 6:2, 3)
Time after time Abraham built altars and offered up sacrifices in the name of and to the
praise and glory of his God Jehovah.—Gen. 12:8; 13:4, 18; 21:33; 24:40; 48:15.
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As patriarchal head, Abraham allowed no idolatry or ungodliness in his household but
constantly taught all his sons and servants to “keep Jehovah’s way to do righteousness and
judgment.” (Gen. 18:19) Every male member of Abraham’s household was bound by
Jehovah’s law to submit to circumcision. The Egyptian slave girl Hagar called on Jehovah’s
name in prayer. And Abraham’s oldest servant in a very heart-touching prayer to Jehovah
demonstrated his own faith in Abraham’s God. Isaac too, in his early manhood, proved his
faith and his obedience to Jehovah by allowing himself to be bound hand and foot and
placed atop the altar for sacrifice.—Gen. 17:10-14, 23-27; 16:13; 24:2-56.
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June
June 2
No. 1: Exodus 40:20-38
No. 2: What the Sabbath Means to Christians (rs p. 349; updated: w11 7/15 p. 28 1617)
No. 3: Abraham—The Historicity of Abraham in the Christian Greek Scriptures
(it-1 p. 32 2-3)
No. 2: *** rs p. 349 Sabbath ***
Does doing away with the Mosaic Law, including the Ten Commandments, imply the taking
away of all moral restraint?
Not at all; many of the moral standards set out in the Ten Commandments were restated in
the inspired books of the Christian Greek Scriptures. (There was, however, no restating of
the sabbath law.) But no matter how good a law is, as long as sinful inclinations dominate a
person’s desires, there will be lawlessness. However, regarding the new covenant, which
has replaced the Law covenant, Hebrews 8:10 states: “‘For this is the covenant that I shall
covenant with the house of Israel after those days,’ says Jehovah. ‘I will put my laws in their
mind, and in their hearts I shall write them. And I will become their God, and they themselves
will become my people.’” How much more effective such laws are than those engraved on
stone tablets!
***w11 7/15 p. 28 16-17***
16 Parents do well to remember that they are carrying out an assignment from Jehovah.
Sadly, in the world today, many have “no natural affection.” (2 Tim. 3:1,3) Countless fathers
shirk their responsibilities—to the dismay and detriment of their children. But Paul counseled
Christian fathers: “Do not be irritating your children, but go on bringing them up in the
discipline and mental-regulating of Jehovah.” (Eph. 6:4) Where but in the family do children
form their first impressions of love and authority? Parents who have taught those lessons
successfully have worked in harmony with Jehovah’s administration. By making our homes
havens of love where we put away all anger and wrath and abusive speech, we are teaching
our children vital lessons about how to show love and how to respect authority. This will
prepare them for life in God’s new world.
17 We need to realize that the Devil, the one who first disrupted universal peace, will strongly
oppose our efforts to do God’s will. No doubt Satan’s purposes are served as the divorce
rate soars, marriage is dispensed with in favor of living together, and marriages between
homosexuals are tolerated. We do not pattern our behavior or attitudes after trends observed
in modern society. Christ is our model. (Eph. 4:17-21) Thus, we are admonished to “put on
the complete suit of armor from God” to resist the Devil and his demons successfully.—Read
Ephesians 6:10-13.
No. 3: *** it-1 p. 32 2-3 ***
Historicity. Jesus and his disciples referred to Abraham more than 70 times in their
conversations and writings. In his illustration of the rich man and Lazarus, Jesus referred to
Abraham in a symbolic sense. (Luke 16:19-31) When his opponents boasted that they were
the offspring of Abraham, Jesus was quick to point out their hypocrisy, saying: “If you are
Abraham’s children, do the works of Abraham.” (John 8:31-58; Matt. 3:9, 10) No, as the
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apostle Paul said, it is not fleshly descent that counts, but, rather, faith like that of Abraham
that enables one to be declared righteous. (Rom. 9:6-8; 4:1-12) Paul also identified the true
seed of Abraham as Christ, along with those who belong to Christ as “heirs with reference to
a promise.” (Gal. 3:16, 29) He also speaks of Abraham’s kindness and hospitality to
strangers, and in his long list in Hebrews chapter 11 of illustrious witnesses of Jehovah, Paul
does not overlook Abraham. It is Paul who points out that Abraham’s two women, Sarah and
Hagar, figured in a symbolic drama that involved Jehovah’s two covenants. (Gal. 4:22-31;
Heb. 11:8) The Bible writer James adds that Abraham backed up his faith by righteous works
and, therefore, was known as “Jehovah’s friend.”—Jas. 2:21-23.
Archaeological discoveries have also confirmed matters related in the Biblical history of
Abraham: The geographic locations of many places and customs of that period of time, such
as the purchase of the field from the Hittites, the choice of Eliezer as heir, and the treatment
of Hagar.
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June 9
Bible Reading: Leviticus 1-5
No. 2: Those Whom the Bible Refers to as “Saints” (rs p. 352 1–p. 353 1)
No. 3: Absalom—Physical Beauty, Pride, and Deceit Led to Ugly Events
(it-1 pp. 32-33 1)
No. 2: *** rs p. 352 - p. 353 Saints ***
Does the Bible teach that a person must have attained to heavenly glory before he is
recognized as a saint?
The Bible definitely does refer to holy ones, or saints, that are in heaven. Jehovah is spoken
of as “the Holy One [Greek, ha′gi·on].” (1 Pet. 1:15,16; see Leviticus 11:45.) Jesus Christ is
described as “the Holy One [ha′gi·os] of God” when on earth and as “holy [ha′gi·os]” in
heaven. (Mark 1:24; Rev. 3:7, JB) The angels too are “holy.” (Acts 10:22, JB) The same
basic term in the original Greek is applied to a considerable number of persons on earth.
Acts 9:32, 36-41, JB: “Peter visited one place after another and eventually came to the saints
[ha·gi′ous] living down in Lydda. At Jaffathere was a woman disciple called Tabitha [who
died] . . . [Peter] turned to the dead woman and said, ‘Tabitha, stand up’. She opened her
eyes, looked at Peter and sat up. Peter helped her to her feet, then he called in the saints
and widows and showed them she was alive.” (Clearly, these saints were not yet in heaven,
nor was just an outstanding individual such as Peter viewed as a saint.)
2 Cor. 1:1; 13:12, JB: “From Paul, appointed by God to be an apostle of Christ Jesus, and
from Timothy, one of the brothers, to the church of God at Corinthand to all the saints [ha·gi
′ois] in the whole of Achaia.” “Greet one another with the holy kiss. All the saints send you
greetings.” (All these early Christians who were cleansed by the blood of Christ and set apart
for God’s service as prospective joint heirs with Christ were referred to as saints, or holy
ones. Recognition of their being saints was obviously not deferred until after they had died.)
No. 3: *** it-1 pp. 32-33 Absalom ***
ABSALOM
(Ab′sa·lom) [Father [that is, God] Is Peace].
The third of six sons born to David at Hebron. His mother was Maacah the daughter of
Talmai the king of Geshur. (2 Sam. 3:3-5) Absalom fathered three sons and one daughter. (2
Sam. 14:27) He is evidently called Abishalom at 1 Kings 15:2, 10.—See 2 Ch. 11:20, 21.
Physical beauty ran strong in Absalom’s family. He was nationally praised for his outstanding
beauty; his luxuriant growth of hair, doubtless made heavier by the use of oil or ointments,
weighed some 200 shekels (2.3 kg; 5 lb) when annually cut. His sister Tamar was also
beautiful, and his daughter, named for her aunt, was “most beautiful in appearance.” (2 Sam.
14:25-27; 13:1) Rather than being of benefit, however, this beauty contributed to some ugly
events that caused immense grief to Absalom’s father, David, as well as to others, and
produced great turmoil for the nation.
Murder of Amnon. The beauty of Absalom’s sister Tamar caused his older half brother
Amnon to become infatuated with her. Feigning illness, Amnon contrived to have Tamar sent
to his quarters to cook for him, and then he forcibly violated her. Amnon’s erotic love turned
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to contemptuous hate and he had Tamar put out into the street. Ripping apart her striped
gown that had distinguished her as a virgin daughter of the king, and with ashes on her head,
Tamar was met by Absalom. He quickly sized up the situation and voiced immediate
suspicion of Amnon, indicating a prior alertness to his half brother’s passionate desire.
Absalom instructed his sister to raise no accusation, however, and took her into his home to
reside.—2 Sam. 13:1-20.
According to John Kitto, Absalom’s taking charge of Tamar, rather than her father’s doing so,
was in harmony with the Eastern custom, whereby, in a polygamous family, children of the
same mother are the more closely knit together and the daughters “come under the special
care and protection of their brother, who, . . . in all that affects their safety and honor, is more
looked to than the father himself.” (Daily Bible Illustrations, Samuel, Saul, and David, 1857,
p. 384) Much earlier, it was Levi and Simeon, two of Dinah’s full brothers, who took it upon
themselves to avenge their sister’s dishonor.—Gen. 34:25.
Hearing of his daughter’s humiliation, David reacted with great anger but, perhaps due to the
fact that no direct or formal accusation was made with the support of evidence or witnesses,
took no judicial action against the offender. (Deut. 19:15) Absalom may have preferred not to
have an issue made of Amnon’s violation of the Levitical law (Lev. 18:9; 20:17), to avoid
unsavory publicity for his family and name, but he, nevertheless, nursed a murderous hatred
for Amnon while outwardly controlling himself until the propitious moment for exacting
vengeance in his own way. (Compare Prov. 26:24-26; Lev. 19:17.) From this point forward
his life is a study in perfidy, occupying the major part of six chapters of Second Samuel.—2
Sam. 13:21, 22.
Two years passed. Sheepshearing time came, a festive occasion, and Absalom arranged a
feast at Baal-hazor about 22 km (14 mi) NNE of Jerusalem, inviting the king’s sons and
David himself. When his father begged off from attending, Absalom pressed him to agree to
send Amnon, his firstborn, in his stead. (Prov. 10:18) At the feast, when Amnon was in “a
merry mood with wine,” Absalom ordered his servants to slay him. The other sons headed
back to Jerusalem, and Absalom went into exile with his Syrian grandfather in the kingdom of
Geshur to the E of the Sea of Galilee. (2 Sam. 13:23-38) The “sword” foretold by the prophet
Nathan had now entered David’s “house” and would continue there for the rest of his life.—2
Sam. 12:10.
Restoration to Favor. When three years’ time had eased the pain of the loss of his firstborn,
David felt paternal longing for Absalom. Joab, reading his royal uncle’s thoughts, by means
of stratagem opened the way for David to extend a probationary pardon allowing Absalom to
be repatriated but without the right to appear in his father’s court. (2 Sam. 13:39; 14:1-24)
Absalom endured this ostracized status for two years and then began maneuvering for full
pardon. When Joab, as an official of the king’s court, refused to visit him, Absalom
peremptorily had Joab’s barley field burned and, when the indignant Joab came, told him he
wanted a final decision by the king and said, “If there is any error in me, he must then put me
to death.” When Joab relayed the message, David received his son, who thereupon fell on
the ground in symbol of complete submission, and the king gave him the kiss of full pardon.
—2 Sam. 14:28-33.
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June 16
No. 2: Why We Do Not Pray to“ Saints” (rs p. 353 2-4)
No. 3: Absalom—Put Away All Selfish Ambition and Hypocrisy (it-1 p. 33 2–p. 35 1)
No. 2: *** rs p. 353 - p. 354 Saints ***
Is it Scriptural to pray to “saints” for them to act as intercessors with God?
Jesus Christ said: “You should pray like this: ‘Our Father in heaven, . . . ’” So prayers are to
be addressed to the Father. Jesus also said: “I am the Way, the Truth and the Life. No one
can come to the Father except through me. If you ask for anything in my name, I will do it.”
(Matt. 6:9; John 14:6, 14, JB) Thus Jesus ruled out the idea that anyone else could fill the
role of intercessor. The apostle Paul added regarding Christ: “He not only died for us—he
rose from the dead, and there at God’s right hand he stands and pleads for us.” “He is living
for ever to intercede for all who come to God through him.” (Rom. 8:34; Heb. 7:25, JB) If we
truly want our prayers to be heard by God, would it not be wise to approach God in the way
that his Word directs? (See also pages 258, 259, under the heading “Mary.”)
Eph. 6:18, 19, JB: “Never get tired of staying awake to pray for all the saints; and pray for me
to be given an opportunity to open my mouth and speak without fear and give out the
mystery of the gospel.” (Italics added.) (Here encouragement is given to pray for the saints
but not to them or through them. The New Catholic Encyclopedia, 1967, Vol. XI, p. 670,
acknowledges: “Usually in the N[ew] T[estament], all prayer, private as well as public
liturgical prayer, is addressed to God the Father through Christ.”)
Rom. 15:30, JB: “I beg you, brothers, by our Lord Jesus Christ and the love of the Spirit, to
help me through my dangers by praying to God for me.” (The apostle Paul, himself a saint,
asked fellow Christians who were also saints to pray for him. But notice that Paul did not
address his prayers to those fellow saints, nor did their prayers on his behalf replace the
personal intimacy that Paul himself enjoyed with the Father by means of prayer. Compare
Ephesians 3:11, 12, 14.)
No. 3: *** it-1 pp. 33-35 Absalom ***
Restoration to Favor. When three years’ time had eased the pain of the loss of his firstborn,
David felt paternal longing for Absalom. Joab, reading his royal uncle’s thoughts, by means
of stratagem opened the way for David to extend a probationary pardon allowing Absalom to
be repatriated but without the right to appear in his father’s court. (2 Sam. 13:39; 14:1-24)
Absalom endured this ostracized status for two years and then began maneuvering for full
pardon. When Joab, as an official of the king’s court, refused to visit him, Absalom
peremptorily had Joab’s barley field burned and, when the indignant Joab came, told him he
wanted a final decision by the king and said, “If there is any error in me, he must then put me
to death.” When Joab relayed the message, David received his son, who thereupon fell on
the ground in symbol of complete submission, and the king gave him the kiss of full pardon.
—2 Sam. 14:28-33.
Treasonous Activity. Any natural or filial affection that Absalom had for David, however, had
apparently vanished during the five years of separation from his father. Three years of
association with pagan royalty may have cultivated the corroding influence of ambition.
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Absalom might have viewed himself as destined for the throne because of being descended
from royalty on both sides of the family. Since Chileab (Daniel), who was second in line of
David’s sons, is not mentioned after the account of his birth, it is also possible that he had
died, thereby leaving Absalom as David’s oldest surviving son. (2 Sam. 3:3; 1 Ch. 3:1)
Nevertheless, God’s promise to David of a future “seed” to inherit the throne was given after
Absalom’s birth, and hence he should have known that he was not Jehovah’s choice for the
kingship. (2 Sam. 7:12) At any rate, once restored to royal rank, Absalom began an
underhanded political campaign. With consummate skill he feigned great concern for the
public welfare and presented himself as a man of the people. He carefully insinuated to the
people, particularly those of the tribes outside Judah, that the king’s court was lacking in
interest in their problems and was greatly in need of a warmhearted man like Absalom.—2
Sam. 15:1-6.
The phrase “at the end of forty years” found at 2 Samuel 15:7 is uncertain in its application,
and in the Greek Septuagint (Lagardian edition), Syriac Peshitta, and Latin Vulgate it is
rendered as “four years.” But it is not likely that Absalom would wait a total of six years to
fulfill a vow, if the “four years” were viewed as counting from the time of his complete
reinstatement. (2 Sam. 14:28) Since a three-year famine, a war with the Philistines, and
Adonijah’s attempt at the throne all took place during David’s reign but after the events now
considered, it is evident that the writer’s starting point of “forty years” would have to have
begun considerably prior to the beginning of David’s 40-year reign, and perhaps means 40
years from his first anointing by Samuel. This would then allow for Absalom’s being still a
“young man” at this point (2 Sam. 18:5), since he was born sometime between 1077 and
1070 B.C.E.
Absalom, feeling satisfied that he had built up a strong following throughout the realm,
obtained permission from his father by means of a pretext to go to Hebron, the original
capital of Judah. From there he quickly organized a full-scale conspiracy for the throne,
including a nationwide web of spies to proclaim his kingship. After having invoked God’s
blessing on his rule by offering sacrifices, he obtained the support of his father’s most
respected counselor, Ahithophel. Many now swung to Absalom’s side.—2 Sam. 15:7-12.
Faced with a major crisis and anticipating a large-scale attack, David chose to evacuate the
palace along with all his household, although he had the loyal support of a large body of
faithful men, including the principal priests, Abiathar and Zadok. These two he sent back to
Jerusalem to serve as liaison agents. While ascending the Mount of Olives, barefoot, head
covered, and weeping, David was met by Hushai, the king’s “companion,” whom he likewise
dispatched to Jerusalem to frustrate Ahithophel’s counsel. (2 Sam. 15:13-37) Beset by
opportunists, one seeking favor, another filled with partisan spirit and venting stored-up
hatred, David stands in sharp contrast to Absalom by his quiet submission and refusal to
render evil for evil. Rejecting his nephew Abishai’s plea for permission to cross over and
‘take off the head’ of the stone-throwing, cursing Shimei, David reasoned: “Here my own son,
who has come forth out of my own inward parts, is looking for my soul; and how much more
now a Benjaminite! Let him alone that he may call down evil, for Jehovah has said so to him!
Perhaps Jehovah will see with his eye, and Jehovah will actually restore to me goodness
instead of his malediction this day.”—2 Sam. 16:1-14.
Occupying Jerusalemand the palace, Absalom accepted Hushai’s apparent defection to his
side after first making a sarcastic reference to Hushai’s being the faithful “companion” of
David. Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s
concubines as proof of the complete break between himself and David and of his unrelenting
determination to maintain control of the throne. (2 Sam. 16:15-23) In this way the latter part
of Nathan’s inspired prophecy saw fulfillment.—2 Sam. 12:11.
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Ahithophel now urged Absalom to charge him with authority to lead a force against David
that very night so as to administer the deathblow before David’s forces could get organized.
Pleased, Absalom still thought it wise to hear Hushai’s opinion. Realizing David’s need for
time, Hushai painted a vivid picture, possibly designed to play on any lack of genuine
courage in Absalom (who, till now, had displayed more arrogance and craftiness than manly
valor), as well as to appeal to Absalom’s vanity. Hushai recommended the taking of time first
to build up an overwhelming force of men to be then commanded by Absalom himself. By
Jehovah’s direction, Hushai’s counsel was accepted. Ahithophel, evidently realizing that
Absalom’s revolt would fail, committed suicide.—2 Sam. 17:1-14, 23.
As a precautionary measure, Hushai sent word to David of Ahithophel’s counsel, and despite
Absalom’s efforts to catch the clandestine couriers, David received the warning and crossed
over the Jordan and went up into the hills of Gilead to Mahanaim (where Ish-bosheth had
had his capital). Here he was received with expressions of generosity and kindness.
Preparing for the conflict, David organized his expanding forces into three divisions under
Joab, Abishai, and Ittai the Gittite. Urged to remain in the city, as his presence would be of
more value there, David submitted and again displayed an amazing lack of rancor toward
Absalom by publicly requesting his three captains to “deal gently for my sake with the young
man Absalom.”—2 Sam. 17:15–18:5.
Decisive Battleand Death. Absalom’s newly formed forces were administered a crushing
defeat by David’s experienced fighters. The battle reached into the forest of Ephraim.
Absalom, riding away on his royal mule, passed under the low branches of a large tree and
apparently got his head enmeshed in the fork of a branch so that he was left suspended in
the air. The man who reported to Joab that he had seen him said he would not have
disobeyed David’s request by slaying Absalom for “a thousand pieces of silver [if shekels,
c. $2,200],” but Joab felt no such restraint and drove three shafts into Absalom’s heart, after
which ten of his men joined their captain in sharing the responsibility for Absalom’s death.
Absalom’s body was thereafter thrown into a hollow and covered with a mound of stones as
unworthy of burial.—2 Sam. 18:6-17; compare Josh. 7:26; 8:29.
When messengers reached David in Mahanaim, his first concern was for his son. Learning of
Absalom’s death, David paced the floor of the roof chamber, crying: “My son Absalom, my
son, my son Absalom! O that I might have died, I myself, instead of you, Absalom my son,
my son!” (2 Sam. 18:24-33) Only Joab’s blunt, straightforward speech and reasoning brought
David out of his great grief due to the tragic course and end of this physically attractive and
resourceful young man, whose driving ambition led him to fight against God’s anointed, thus
bringing himself to ruin.—2 Sam. 19:1-8; compare Prov. 24:21, 22.
Psalm 3 was written by David at the time of Absalom’s revolt, according to the superscription
that heads the psalm.
Absalom’s Monument. A pillar had been erected by Absalom in “the Low Plain of the King,”
also called “the Low Plain of Shaveh,” near Jerusalem. (2 Sam. 18:18; Gen. 14:17) He had
erected it because of having no sons to keep his name alive after his death. It thus appears
that his three sons mentioned at 2 Samuel 14:27 had died when young. Absalom was not
buried at the place of his monument but was left in a hollow in the forest of Ephraim.—2
Sam. 18:6, 17.
There is a pillar cut out of the rock in the Kidron Valley that has been called the Tomb of
Absalom, but its architecture indicates it is from the Greco-Roman period, perhaps of the
time of Herod. So there is no basis for associating the name of Absalom with it.
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June 23
No. 1: Leviticus 12:1–13:8
No. 2: The Truth About Venerating Relics and Images of “Saints”
(rs p. 354 1–p. 355 1)
No. 3: Abusive Speech—Abusive Speech Is Displeasing to Jehovah (it-1 p. 35)
No. 2: *** rs p. 354 - p. 355 Saints ***
How should the practice of venerating relics and images of “saints” be viewed?
The New Catholic Encyclopedia admits: “It is thus vain to seek a justification for the cult of
relics in the Old Testament; nor is much attention paid to relics in the New Testament. . . .
[The Church “father”] Origen seems to have regarded the practice as a pagan sign of respect
for a material object.”—(1967), Vol. XII, pp. 234, 235.
It is noteworthy that God buried Moses, and no human ever found out where his grave was.
(Deut. 34:5, 6) But Jude 9 informs us that the archangel Michael disputed with the Devil
about Moses’ body. Why? God’s purpose to dispose of it in such a manner that humans
would not know where to find it was clearly stated. Did the Adversary want to direct humans
to that body so that it might be put on display and perhaps become an object of veneration?
Regarding the veneration of images of the “saints,” see the main heading “Images.”
Why are Catholic “saints” depicted with halos?
The New Catholic Encyclopedia acknowledges: “The most common attribute, applied to all
saints, is the nimbus (cloud), a luminous defined shape surrounding the head of the saint. Its
origins are pre-Christian, and examples are found in Hellenistic art of pagan inspiration; the
halo was used, as evidenced in mosaics and coins, for demigods and divinities such as
Neptune, Jupiter, Bacchus, and in particular Apollo (god of the sun).”—(1967), Vol. XII, p.
963.
The New Encyclopædia Britannica says: “In Hellenistic and Roman art the sun-god Helios
and Roman emperors often appear with a crown of rays. Because of its pagan origin, the
form was avoided in Early Christian art, but a simple circular nimbus was adopted by
Christian emperors for their official portraits. From the middle of the 4th century, Christ was
also shown with this imperial attribute . . . it was not until the 6th century that the halo
became customary for the Virgin Mary and other saints.”—(1976), Micropædia, Vol. IV, p.
864.
No. 3: *** it-1 p. 35 ***
ABUSIVE SPEECH
The original Greek word bla·sphe·mi′a and the verb bla·sphe·me′o basically indicate
defamatory, calumnious, abusive language. As noted under the heading BLASPHEMY, the
Greek word bla·sphe·mi′a has a broader meaning than the present English word
“blasphemy.” In English, only when such speech is directed against God, not against his
creatures, is it properly termed “blasphemy.” (Matt. 12:31) Concerning this, The Popular and
Critical Bible Encyclopaedia and Scriptural Dictionary says: “Our English translators [that is,
primarily those of the KJ] have not adhered to the right use of the term. They employ it with
the same latitude as the Greek; but it is generally easy to perceive, from the connection and
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subject of a passage, whether blasphemy, properly so called, be meant, or only
defamation.”—Edited by S. Fallows, 1912, Vol. I, p. 291.
Thus, while the King James Version uses “blasphemy” and “blasphemed” in Acts 18:6,
Colossians 3:8, 1 Timothy 6:1, and Titus 2:5, later translations say “slander,” “abusive talk [or
“speech”],” “reviled,” “defamed,” “abused,” “spoken of abusively,” and similar expressions.
(See RS, AT, NW, and others.) However, the King James Version does recognize this
distinction elsewhere in the Greek Scriptures.
As the following texts and surrounding verses show, at the time of his impalement abusive
speech was directed against Christ by passersby, who said, “Bah! You would-be throwerdown of the temple and builder of it in three days’ time, save yourself by coming down off the
torture stake.” Similar words came from one of the evildoers alongside. (Mark 15:29, 30;
Matt. 27:39, 40; Luke 23:39) Paul and his fellow Christians were objects of such speech by
those who falsely construed their purpose, message, and Christian conscience (Acts 18:6;
Rom. 3:8; 14:16; 1 Cor. 10:30; 1 Pet. 4:4), yet they themselves were to “speak injuriously of
no one,” and by their conduct gave no true grounds for their work or message to be spoken
of abusively. (Eph. 4:31; Col. 3:8; 1 Tim. 6:1; Titus 2:5; 3:2; compare 2 Pet. 2:2.) Even the
angels “do not bring . . . an accusation in abusive terms, not doing so out of respect for
Jehovah.” (2 Pet. 2:11) But such talk can be expected from those who indulge in loose
conduct, those who are proud and mentally diseased over questionings and debates, and
those who disregard or disrespect God’s appointments.—1 Tim. 6:4; 2 Pet. 2:10-12; Jude 810.
The word ga·dhaph′ is used in a corresponding way in the Hebrew Scriptures. Evidently
originally referring to inflicting violent physical injury, it is used figuratively to mean “speak
abusively,” that is, harm with reproachful words. (Num. 15:30; 2 Ki. 19:6; Ezek. 20:27) The
Hebrew word na·qav′, basically meaning “pierce; bore” (2 Ki. 12:9; 18:21), has the sense of
blaspheming in the account where the son of an Israelite woman was said to have ‘abused’
Jehovah’s name. (Lev. 24:11, 16) In these cases harsh or coarse speech is indicated,
directed against either Jehovah God himself or his people. A study of the context makes
clear the nature of such “abusive speech.”—See EXECRATION; MALEDICTION; REVILING.
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June 30
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July
July 7
No. 2: Why Spirit-Anointed Christians, or “Saints, ”Are Not Free From Sin (rs p. 355
2)
No. 3: Abyss—What the Bible Says About the Abyss (it-1 pp. 35-36)
No. 2: *** rs p. 355 par. 2 Saints ***
It certainly was true that all who made up the first-century Christian congregation were saints.
(1 Cor. 14:33, 34; 2 Cor. 1:1; 13:13, RS, KJ) They are described as ones that received
“forgiveness of sins” and were “sanctified” by God. (Acts 26:18; 1 Cor. 1:2, RS, KJ)
Nevertheless, they did not claim to be free from all sin. They were born as descendants of
the sinner Adam. This inheritance often made it a struggle for them to do what was right, as
the apostle Paul humbly acknowledged. (Rom. 7:21-25) And the apostle John pointedly said:
“If we say we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8, RS)
So, being a saint in the sense that the term is used regarding Christ’s true followers does not
mean that in the flesh they are free from all sin.
No. 3: *** it-1 pp. 35-36 ***
ABYSS
According to Parkhurst’s Greek and English Lexicon to the New Testament (London, 1845,
p. 2), the Greek a′bys·sos means “very or exceedingly deep.” According to Liddell and Scott’s
Greek-English Lexicon (Oxford, 1968, p. 4), it means “unfathomable, boundless.” The Greek
Septuagint uses it regularly to translate the Hebrew tehohm′ (watery deep), as at Genesis
1:2; 7:11.
A′bys·sos occurs nine times in the Christian Greek Scriptures, seven of them being in the
book of Revelation. It is from “the abyss” that the symbolic locusts come forth under the
headship of their king, Abaddon or Apollyon, “the angel of the abyss.” (Rev. 9:1-3, 11) “The
wild beast” that makes war against the “two witnesses” of God and kills them is also spoken
of as coming “out of the abyss.” (Rev. 11:3, 7) Revelation 20:1-3 describes the future casting
of Satan into the abyss for a thousand years; something that a legion of demons urged Jesus
not to do to them on a certain occasion.—Luke 8:31.
Scriptural Significance. It is noteworthy that the Greek Septuagint does not use a′bys·sos to
translate the Hebrew she’ohl′, and in view of the fact that spirit creatures are cast into it, it
cannot properly be limited in meaning to Sheol or Hades, inasmuch as these two words
clearly refer to the common earthly grave of mankind. (Job 17:13-16; see HADES; SHEOL.)
It does not refer to “the lake of fire,” since it is after Satan’s release from the abyss that he is
thereupon hurled into the lake of fire. (Rev. 20:1-3, 7-10) Paul’s statement at Romans 10:7,
in which he speaks of Christ as being in the abyss, also precludes such possibility and shows
as well that the abyss is not the same as Tartarus.—See TARTARUS.
Romans 10:6, 7 aids in clearing up the meaning of “the abyss” in stating: “But the
righteousness resulting from faith speaks in this manner: ‘Do not say in your heart, “Who will
ascend into heaven?” that is, to bring Christ down; or, “Who will descend into the abyss?”
that is, to bring Christ up from the dead.’” (Compare Deut. 30:11-13.) It is evident that “the
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abyss” here refers to the place in which Christ Jesus spent part of three days and from which
place his Father resurrected him. (Compare Ps. 71:19, 20; Matt. 12:40.) Revelation 20:7
refers to the abyss as a “prison,” and the confinement of absolute restraint resulting from
death in the case of Jesus certainly harmonizes with this.—Compare Acts 2:24; 2 Sam. 22:5,
6; Job 38:16, 17; Ps. 9:13; 107:18; 116:3.
Concerning the root meaning “unfathomable” as characteristic of “the abyss,” it is of interest
to note the statement in Hastings’ Encyclopaedia of Religion and Ethics (1913, Vol. I, p. 54),
which, in commenting on Romans 10:6, 7, says: “The impression conveyed by St. Paul’s
language is of the vastness of that realm, as of one that we should vainly attempt to explore.”
Paul contrasts the inaccessibility of “heaven” and of the “abyss” with the accessibility of
righteousness by faith. The use of the related word ba′thos made by Paul at Romans 11:33
illustrates this: “O the depth [ba′thos] of God’s riches and wisdom and knowledge! How
unsearchable his judgments are and past tracing out his ways are!” (See also 1 Cor. 2:10;
Eph. 3:18, 19.) So, in harmony with Romans 10:6, 7, the place that is represented by “the
abyss” would also evidently imply being out of the reach of anyone but God or his appointed
angel with “the key of the abyss.” (Rev. 20:1) Liddell and Scott’s Greek-English Lexicon (p. 4)
gives as one of the meanings of the word a′bys·sos “the infinite void.”
The plural form of the Hebrew word metsoh·lah′ (or metsu·lah′) is translated “large abyss” in
Psalm 88:6 and literally means “abysses,” or “depths.” (Compare Zech. 10:11.) It is related to
tsu·lah′, meaning “watery deep.”—Isa. 44:27.
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July 14
No. 2: Universal Salvation Is Not Scriptural (rs p. 356 3)
No. 3: Acceptable Time—Use Wisely the Opportune Season for God’s Favor
(it-1 pp. 37-38)
No. 2: *** rs p. 356 par. 3 Salvation ***
Does 2 Peter 3:9 indicate that there will be universal salvation? It says: “The Lord is not slow
about his promise as some count slowness, but is forbearing toward you, not wishing that
any should perish [“he does not want anyone to be destroyed,” TEV], but that all should
reach repentance.” (RS) It is God’s merciful desire that all of Adam’s offspring repent, and he
has generously made provision for forgiveness of the sins of those who do. But he does not
force anyone to accept that provision. (Compare Deuteronomy 30:15-20.) Many reject it.
They are like a drowning man who pushes away a life preserver when it is thrown to him by
someone who desires to help. It should be noted, however, that the alternative to repentance
is not an eternity in hellfire. As 2 Peter 3:9 shows, those who do not repent will perish, or “be
destroyed.” Verse 7 (RS) also refers to “destruction of ungodly men.” There is no thought of
universal salvation here.—See also the main heading “Hell.”
No. 3: *** it-1 pp. 37-38 ***
ACCEPTABLE TIME
At 2 Corinthians 6:2 the apostle Paul quotes from the prophecy of Isaiah 49:8, which says:
“This is what Jehovah has said: ‘In a time of goodwill I have answered you, and in a day of
salvation I have helped you; and I kept safeguarding you that I might give you as a covenant
for the people, to rehabilitate the land, to bring about the repossessing of the desolated
hereditary possessions.” In its original setting this statement was evidently made to Isaiah as
representing or personifying the nation of Israel. (Isa. 49:3) It was clearly a restoration
prophecy and, hence, had its first fulfillment at the time of the liberation of Israel from
Babylon when the call went to the Israelite prisoners, “Come out!” They thereafter returned to
their homeland and rehabilitated the desolated land.—Isa. 49:9.
However, the words “that I might give you as a covenant for the people” in verse 8 of this
chapter and the preceding statement in verse 6 that this “servant” of Jehovah would be given
as “a light of the nations, that [God’s] salvation may come to be to the extremity of the earth,”
definitely mark the prophecy as Messianic and as therefore applying to Christ Jesus as
God’s “servant.” (Compare Isa. 42:1-4, 6, 7 with Matt. 12:18-21.) Since the “time of goodwill”
was a time when Jehovah would ‘answer’ and ‘help’ his servant, it must apply to Jesus’
earthly life when he “offered up supplications and also petitions to the One who was able to
save him out of death, with strong outcries and tears, and he was favorably heard for his
godly fear.” (Heb. 5:7-9; compare John 12:27, 28; 17:1-5; Luke 22:41-44; 23:46.) It was,
therefore, “a day of salvation” for God’s own Son, during which period of opportunity he
demonstrated perfection of integrity and, as a result, “became responsible for everlasting
salvation to all those obeying him.”—Heb. 5:9.
Additionally, Paul’s quotation from this prophecy indicates a still further application to those
Christians whom Paul urges “not to accept the undeserved kindness of God and miss its
purpose,” and to whom he says (after quoting Isa. 49:8): “Look! Now is the especially
acceptable time. Look! Now is the day of salvation.” (2 Cor. 6:1, 2) Such Christians had
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become the spiritual “Israel of God” from Pentecost of 33 C.E. forward (Gal. 6:16), but there
was a need for them to prove worthy of God’s undeserved kindness, so that the “acceptable
time” might indeed prove to be “a day of salvation” for them.
The fact that the prophecy in its original application was one of restoration would likewise
indicate an application to a time of release from spiritual captivity and of restoration to full
favor with God.—Compare Ps. 69:13-18.
To natural Jews who failed to appreciate the favorableness of the time and the opportunity
that was theirs for entry into ‘spiritual Israel,’ Paul announced that he was turning to the nonJewish nations, and he quoted Isaiah 49:6 in support, saying: “In fact, Jehovah has laid
commandment upon us in these words, ‘I have appointed you as a light of nations, for you to
be a salvation to the extremity of the earth.’” (Acts 13:47) Since “time” and “day” are terms
indicating temporariness, they imply urgency and the need to use wisely an opportune period
or season of favor before its end comes bringing the withdrawal of divine mercy and offer of
salvation.—Rom. 13:11-13; 1 Thess. 5:6-11; Eph. 5:15-20.
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July 21
No. 2: Will All Humans Eventually Be Saved? (rs p. 357 1)
No. 3: Accident, Accidental—Ways in Which the Scriptures Differentiate Between
Accidental and Intentional Occurrences (it-1 p. 38)
Does 1 Corinthians 15:22 prove that all humans will eventually be saved? It says: “As in
Adam all die, so also in Christ shall all be made alive.” (RS) As shown in the surrounding
verses, what is under discussion here is resurrection. Who will be resurrected? All whose
death is attributable to Adamic sin (see verse 21) but who have not also personally
committed the willful transgressions set forth in Hebrews 10:26-29. As Jesus was raised from
Hades (Acts 2:31), so all others who are in Hades will be “made alive” by means of the
resurrection. (Rev. 1:18; 20:13) Will all of these gain eternal salvation? That opportunity will
be open to them, but not everyone will take hold of it, as is indicated at John 5:28, 29, which
shows that the outcome to some will be adverse “judgment.”
No. 3: *** it-1 p. 38 ***
ACCIDENT, ACCIDENTAL
Unforeseen occurrences that result from ignorance, carelessness, or unavoidable events and
that cause loss or injury are commonly called accidents. The Hebrew word ’a·sohn′ evidently
literally means “a healing” and is used as a euphemism for “a fatal accident.” (Compare Gen.
42:4, ftn.) The Hebrew miq·reh′, which is derived from a root that means “meet; befall” (Gen.
44:29; Deut. 25:18), is rendered not only “accident” (1 Sam. 6:9) but also “eventuality” (Eccl.
2:14, 15; 3:19) and “by chance.”—Ruth 2:3.
Jacob feared that a fatal accident might befall his beloved son Benjamin if allowed to go to
Egypt with his brothers. (Gen. 42:4, 38) The Philistines returned the ark of Jehovah to prove
whether the plague of piles they suffered really was from Jehovah or was just “an accident.”
(1 Sam. 6:9) Solomon recognized that anyone may become a victim of unforeseen
occurrence.—Eccl. 9:11.
The Mosaic Law differentiated between an accident that proved fatal and one that was not.
(Ex. 21:22-25) It also distinguished between killing intentionally and unintentionally. For
deliberate murder, capital punishment was mandatory; for those guilty of accidental
homicide, cities of refuge were set up. (Num. 35:11-25, 31; see CITIES OF REFUGE.) The
law applied equally to native Israelite and alien resident, and instructions for the necessary
sacrifices to atone for accidental or unintentional sins were provided.—Lev. 4:1-35; 5:14-19;
Num. 15:22-29.
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July 28
Bible Reading: Numbers 1-3
No. 2: “All Sorts of Men” Will Be Saved (rs p. 357 2)
No. 3: Accusation—How Were Accusations Handled Under Hebrew and Roman Law?
(it-1 p. 39 4-8)
What about texts such as Titus 2:11, which refers to “the salvation of all men,” according to
the rendering of RS? Other texts, such as John 12:32, Romans 5:18, and 1 Timothy 2:3, 4,
convey a similar thought in RS, KJ, NE, TEV, etc. The Greek expressions rendered “all” and
“everyone” in these verses are inflected forms of the word pas. As shown in Vine’s
Expository Dictionary of New Testament Words (London, 1962, Vol. I, p. 46), pas can also
mean “every kind or variety.” So, in the above verses, instead of “all,” the expression “every
kind of” could be used; or “all sorts of,” as is done in NW. Which is correct—“all” or the
thought conveyed by “all sorts of”? Well, which rendering is also harmonious with the rest of
the Bible? The latter one is. Consider Acts 10:34, 35; Revelation 7:9, 10; 2 Thessalonians
1:9. (Note: Other translators also recognize this sense of the Greek word, as is shown by
their renderings of it at Matthew 5:11—“all kinds of,” RS, TEV; “every kind of,” NE; “all
manner of,” KJ.)
No. 3: *** it-1 p. 39 4-8 ***
ACCUSATION
A charge of wrongdoing. The one accused is called to account.
One Hebrew word rendered “accusation” (sit·nah′) comes from the root verb sa·tan′, meaning
“resist.” (Ezra 4:6; compare Zech. 3:1.) The most common Greek word for “accuse” is
ka·te·go·re′o, carrying the idea of ‘speaking against’ someone, usually in a judicial or legal
sense. (Mark 3:2; Luke 6:7) At Luke 16:1 the Greek word di·a·bal′lo, rendered ‘accuse,’ may
also be translated ‘slander.’ (Int) It is related to di·a′bo·los (slanderer), root of the word
“Devil.”
The Greek term translated ‘accuse falsely’ in Luke 3:14 (sy·ko·phan·te′o) is rendered ‘extort
by false accusation’ in Luke 19:8. It literally means “take by fig-showing.” Of the various
explanations of the origin of this word, one is that in ancient Athensthe exporting of figs from
the province was prohibited. One who denounced others, accusing them of attempting to
export figs, was termed a “fig-shower.” The term came to designate a malignant informer, a
person who accused others out of a love of gain, a false accuser, a blackmailer.
One might be called to account and charged with wrong, yet be entirely innocent, blameless,
the victim of a false accuser. Hebrew law, therefore, set forth the responsibility each one in
the nation had to bring to account wrongdoers, and at the same time it adequately provided
protection for the accused. A few examples from the Mosaic Law will serve to illustrate these
principles. If a person had any knowledge respecting a crime, he had to bring the accusation
before the proper authorities. (Lev. 5:1; 24:11-14) The authorities, in turn, were to “search
and investigate and inquire thoroughly” into the accusations to determine their validity before
administering punishment. (Deut. 13:12-14) An observer was not to hide wrongdoing or fail to
bring an accusation against a guilty one, even if the person was a close relative like a
brother, son, daughter, or marriage mate. (Deut. 13:6-8; 21:18-20; Zech. 13:3) The testimony
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of two or three witnesses was required, and not just the word of a single accuser.—Num.
35:30; Deut. 17:6; 19:15; John 8:17; Heb. 10:28.
The Law of Moses also gave the accused the right to face his accuser before a court of
justice in order that the truth of the charges might be fully established. (Deut. 19:16-19; 25:1)
A classic instance of this was the case of the two prostitutes who, with a baby, appeared
before wise King Solomon for him to decide which one was its mother.—1 Ki. 3:16-27.
Roman law likewise required the accusers to appear in court. So, when the Roman citizen
Paul stood trial before governors Felix and Festus, his accusers were ordered to appear
also. (Acts 22:30; 23:30, 35; 24:2, 8, 13, 19; 25:5, 11, 16, 18) Paul’s appearance before
Caesar in Rome, however, was on his own appeal that he might win an acquittal, and not
that he might accuse his own nation. (Acts 28:19) Not Paul, not even Jesus, but Moses, by
his conduct and by what he wrote, accused the Jewish nation of wrongdoing.—John 5:45.
Three Hebrews were accused of not worshiping Nebuchadnezzar’s gold image and were
pitched into the furnace. The accusation was true, though based on a bad law. However,
they were innocent of wrongdoing, and upon appeal to the Supreme Court of Heaven they
were cleared of any guilt by Jehovah. (Dan. 3:8-25) Similarly, Daniel was delivered from
death, and the accusers who hatched the plot against him were thrown to the lions. (Dan.
6:24) The word “accused” in these two accounts translates an Aramaic phrase literally
meaning
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August
Aug 4
No. 2: Does the Bible Say That Some Will Never Be Saved? (rs p. 358 1-3)
No. 3: Accusation—Jehovah Overrules Bad Laws, And He Judges Those Who Make
False Accusations (it-1 p. 39 9–p. 40 1)
No. 2: *** rs p. 358 Salvation ***
Are there scriptures that definitely show that some will never be saved?
2 Thess. 1:9, RS: “They shall suffer the punishment of eternal destruction and exclusion from
the presence of the Lord and from the glory of his might.” (Italics added.)
Rev. 21:8, RS: “As for the cowardly, the faithless, the polluted, as for murderers, fornicators,
sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and sulphur,
which is the second death.”
Matt. 7:13, 14, RS: “Enter by the narrow gate; for the gate is wide and the way is easy, that
leads to destruction, and those who enter by it are many. For the gate is narrow and the way
is hard, that leads to life, and those who find it are few.”
No. 3: *** it-1 pp. 39-40 ***
ACCUSATION
A charge of wrongdoing. The one accused is called to account.
One Hebrew word rendered “accusation” (sit·nah′) comes from the root verb sa·tan′, meaning
“resist.” (Ezra 4:6; compare Zechariah 3:1.) The most common Greek word for “accuse” is
ka·te·go·re′o, carrying the idea of ‘speaking against’ someone, usually in a judicial or legal
sense. (Mark 3:2; Luke 6:7) At Luke 16:1 the Greek word di·a·bal′lo, rendered ‘accuse,’ may
also be translated ‘slander.’ (Int) It is related to di·a′bo·los (slanderer), root of the word
“Devil.”
The Greek term translated ‘accuse falsely’ in Luke 3:14 (sy·ko·phan·te′o) is rendered ‘extort
by false accusation’ in Luke 19:8. It literally means “take by fig-showing.” Of the various
explanations of the origin of this word, one is that in ancient Athensthe exporting of figs from
the province was prohibited. One who denounced others, accusing them of attempting to
export figs, was termed a “fig-shower.” The term came to designate a malignant informer, a
person who accused others out of a love of gain, a false accuser, a blackmailer.
One might be called to account and charged with wrong, yet be entirely innocent, blameless,
the victim of a false accuser. Hebrew law, therefore, set forth the responsibility each one in
the nation had to bring to account wrongdoers, and at the same time it adequately provided
protection for the accused. A few examples from the Mosaic Law will serve to illustrate these
principles. If a person had any knowledge respecting a crime, he had to bring the accusation
before the proper authorities. (Lev. 5:1; 24:11-14) The authorities, in turn, were to “search
and investigate and inquire thoroughly” into the accusations to determine their validity before
administering punishment. (Deut. 13:12-14) An observer was not to hide wrongdoing or fail to
bring an accusation against a guilty one, even if the person was a close relative like a
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brother, son, daughter, or marriage mate. (Deut. 13:6-8; 21:18-20; Zechariah 13:3) The
testimony of two or three witnesses was required, and not just the word of a single accuser.
—Num. 35:30; Deut. 17:6; 19:15; John 8:17; Heb. 10:28.
The Law of Moses also gave the accused the right to face his accuser before a court of
justice in order that the truth of the charges might be fully established. (Deut. 19:16-19; 25:1)
A classic instance of this was the case of the two prostitutes who, with a baby, appeared
before wise King Solomon for him to decide which one was its mother.—1 Ki. 3:16-27.
Roman law likewise required the accusers to appear in court. So, when the Roman citizen
Paul stood trial before governors Felix and Festus, his accusers were ordered to appear
also. (Acts 22:30; 23:30, 35; 24:2, 8, 13, 19; 25:5, 11, 16, 18) Paul’s appearance before
Caesar in Rome, however, was on his own appeal that he might win an acquittal, and not
that he might accuse his own nation. (Acts 28:19) Not Paul, not even Jesus, but Moses, by
his conduct and by what he wrote, accused the Jewish nation of wrongdoing.—John 5:45.
Three Hebrews were accused of not worshiping Nebuchadnezzar’s gold image and were
pitched into the furnace. The accusation was true, though based on a bad law. However,
they were innocent of wrongdoing, and upon appeal to the Supreme Court of Heaven they
were cleared of any guilt by Jehovah. (Dan. 3:8-25) Similarly, Daniel was delivered from
death, and the accusers who hatched the plot against him were thrown to the lions. (Dan.
6:24) The word “accused” in these two accounts translates an Aramaic phrase literally
meaning “had eaten the pieces [of flesh torn from the body],” and it may also be rendered
“slandered.” (Dan. 3:8; 6:24; ftns) Opposers of the reconstruction of the temple in
Jerusalemwrote a letter accusing the builders of wrongdoing, and a ban against the work
based on the false accusation was imposed, a ban that was later proved unlawful. (Ezra 4:6–
6:12) In like manner the religious leaders sought out ways of accusing Jesus as a
lawbreaker. (Matt. 12:10; Luke 6:7) They finally succeeded in having the innocent man
arrested, and at the trial they were most vehement in their false accusation of the Righteous
One, Jesus. (Matt. 27:12; Mark 15:3; Luke 23:2, 10; John 18:29) These examples show how
wrong it is to accuse others falsely, especially if the accusers are in positions of authority.—
Luke 3:14; 19:8.
In the Christian congregation, overseers and ministerial servants not only should be innocent
of bearing false witness against others but must be free from accusation themselves. (1 Tim.
3:10; Tit. 1:6) Hence, if accusations are brought against an older man, there should be two or
three witnesses to back them up. (Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19) The whole
congregation must be free from accusation (1 Cor. 1:8; Col. 1:22), though this does not mean
they will be free from false accusations, for, indeed, the great Adversary, Satan the Devil, is
“the accuser of our brothers . . . who accuses them day and night before our God!”—Rev.
12:10.
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Aug 11
No. 2: Once Saved Does Not Mean Always Saved (rs p. 358 4–p. 359 1)
No. 3: Achan—Robbing God Brings Dire Consequences (it-1 p. 41)
No. 2: *** rs p. 358 - p. 359 Salvation ***
Once a person is saved, is he always saved?
Jude 5, RS: “I desire to remind you, though you were once for all fully informed, that he who
saved a people out of the land of Egypt, afterward destroyed those who did not believe.”
(Italics added.)
Matt. 24:13, RS: “He who endures to the end will be saved.” (So a person’s final salvation is
not determined at the moment that he begins to put faith in Jesus.)
Phil. 2:12, RS: “As you have always obeyed, so now, not only as in my presence but much
more in my absence, work out your own salvation with fear and trembling.” (This was
addressed to “the saints,” or holy ones, at Philippi, as stated in Philippians 1:1. Paul urged
them not to be overly confident but to realize that their final salvation was not yet assured.)
Heb. 10:26, 27, RS: “If we sin deliberately after receiving the knowledge of the truth, there no
longer remains a sacrifice for sins, but a fearful prospect of judgment, and a fury of fire which
will consume the adversaries.” (Thus the Bible does not go along with the idea that no matter
what sins a person may commit after he is “saved” he will not lose his salvation. It
encourages faithfulness. See also Hebrews 6:4-6, where it is shown that even a person
anointed with holy spirit can lose his hope of salvation.)
No. 3: *** it-1 p. 41 ***
ACHAN
(A′chan) [related through a play on words to Achar, meaning “Bringer of Ostracism
(Trouble)”].
The son of Carmi of the household of Zabdi of the family of Zerah of the tribe of Judah; also
called Achar.—1 Ch. 2:7.
When the Israelites crossed the Jordan, Jehovah explicitly commanded that the firstfruits of
the conquest, the city of Jericho, “must become a thing devoted to destruction; . . . it belongs
to Jehovah.” Its silver and gold were to be given to the treasury of Jehovah. (Josh. 6:17, 19)
Achan, however, upon finding a costly garment from Shinar and a 50-shekel gold bar (worth
some $6,400) and 200 silver shekels ($440), secretly buried them beneath his tent. (Josh.
7:21) Actually he had robbed God! Because of this violation of Jehovah’s explicit instructions,
when the next city, Ai, was attacked Jehovah withheld his blessing, and Israel was put to
flight. Who was guilty? No one confessed. All Israel was then put on trial. Tribe by tribe, then
family by family of the tribe of Judah, and finally, man by man of the house of Zabdi, they
passed before Jehovah until Achan “got to be picked.” (Josh. 7:4-18) Only then did he admit
his sin. Execution quickly followed. Achan, his family (who could hardly have been ignorant
of what he had done), and his livestock were first stoned to death, and then burned with fire,
together with all his possessions, in the Valley of Achor, meaning “Ostracism; Trouble.”—
Josh. 7:19-26.
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Aug 18
No. 2: Why Faith Must Have Works (rs p. 359 2-5)
No. 3: Acts of Apostles—The Spectacular Beginning and Development of the
Christian Organization (it-1 pp. 42-43 2)
No. 2: *** rs p. 359 Salvation ***
Is anything more than faith needed in order to gain salvation?
Eph. 2:8, 9, RS: “By grace [“undeserved kindness,” NW] you have been saved through faith;
and this is not your own doing, it is the gift of God—not because of works, lest any man
should boast.” (The entire provision for salvation is an expression of God’s undeserved
kindness. There is no way that a descendant of Adam can gain salvation on his own, no
matter how noble his works are. Salvation is a gift from God given to those who put faith in
the sin-atoning value of the sacrifice of his Son.)
Heb. 5:9, RS: “He [Jesus] became the source of eternal salvation to all who obey him.”
(Italics added.) (Does this conflict with the statement that Christians are “saved through
faith”? Not at all. Obedience simply demonstrates that their faith is genuine.)
Jas. 2:14, 26, RS: “What does it profit, my brethren, if a man says he has faith but has not
works? Can his faith save him? For as the body apart from the spirit is dead, so faith apart
from works is dead.” (A person does not earn salvation by his works. But anyone who has
genuine faith will have works to go with it—works of obedience to the commands of God and
Christ, works that demonstrate his faith and love. Without such works, his faith is dead.)
Acts 16:30, 31, RS: “‘Men, what must I do to be saved?’ And they [Paul and Silas] said,
‘Believe in the Lord Jesus, and you will be saved, you and your household.’” (If that man and
his household truly believed, would they not act in harmony with their belief? Certainly.)
No. 3: *** it-1 pp. 42-43 ***
ACTS OF APOSTLES
This is the title by which one of the Bible books has been called since the second
century C.E. It covers primarily the activity of Peter and Paul, rather than that of all the
apostles in general; and it provides us with a most reliable and comprehensive history of the
spectacular beginning and rapid development of the Christian organization, first among the
Jews and then among the Samaritans and the Gentile nations.
The overriding theme of the entire Bible, Jehovah’s Kingdom, dominates the book (Acts 1:3;
8:12; 14:22; 19:8; 20:25; 28:31), and we are constantly reminded of how the apostles bore
“thorough witness” concerning Christ and that Kingdom and fully accomplished their ministry.
(Acts 2:40; 5:42; 8:25; 10:42; 20:21, 24; 23:11; 26:22; 28:23) The book also provides a
superb historical background against which to view the inspired letters of the Christian Greek
Scriptures.
The Writer. The opening words of Acts refer to the Gospel of Luke as “the first account.” And
since both accounts are addressed to the same individual, Theophilus, we know that Luke,
though not signing his name, was the writer of Acts. (Luke 1:3; Acts 1:1) Both accounts have
a similar style and wording. The Muratorian Fragment of the late second century C.E. also
attributes the writership to Luke. Ecclesiastical writings of the second century C.E. by
Irenaeus of Lyons, Clement of Alexandria, and Tertullian of Carthage, when quoting from
Acts, cite Luke as the writer.
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When and Where Written. The book covers a period of approximately 28 years, from Jesus’
ascension in 33 C.E. to the end of the second year of Paul’s imprisonment in Romeabout
61 C.E. During this period four Roman emperors ruled in succession: Tiberius, Caligula,
Claudius, and Nero. Since it relates events through the second year of Paul’s imprisonment
in Rome, it could not have been completed earlier. Had the account been written later, it is
reasonable to expect that Luke would have provided more information about Paul; if written
after the year 64 C.E., mention surely would have been made of Nero’s violent persecution
that began then; and if written after 70 C.E., as some contend, we would expect to find
Jerusalem’s destruction recorded.
The writer Luke accompanied Paul much of the time during his travels, including the perilous
voyage to Rome, which is apparent from his use of the first-person plural pronouns “we,”
“our,” and “us” in Acts 16:10-17; 20:5-15; 21:1-18; 27:1-37; 28:1-16. Paul, in his letters
written from Rome, mentions that Luke was also there. (Col. 4:14; Philem. 24) It was,
therefore, in Rome that the writing of the book of Acts was completed.
As already observed, Luke himself was an eyewitness to much of what he wrote, and in his
travels he contacted fellow Christians who either participated in or observed certain events
described. For example, John Mark could tell him of Peter’s miraculous prison release (Acts
12:12), while the events described in chapters 6 and 8 could have been learned from the
missionary Philip. And Paul, of course, as an eyewitness, was able to supply many details of
events that happened when Luke was not with him.
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Aug 25
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September
Sept 1
No. 2: How We Know That There Really Is a Devil (rs p. 361 2–p. 362 2)
No. 3: Acts of Apostles—The Accuracy of the Book of Acts (it-1 p. 43 3–p. 44 2)
No. 2: *** rs p. 361 - p. 362 Satan the Devil ***
How can we know whether such a spirit person really exists?
The Bible is the chief source of evidence. There he is repeatedly referred to by name (Satan
52 times, Devil 33 times). Eyewitness testimony as to Satan’s existence is also recorded
there. Who was the eyewitness? Jesus Christ, who lived in heaven before coming to earth,
repeatedly spoke of that wicked one by name.—Luke 22:31; 10:18; Matt. 25:41.
What the Bible says about Satan the Devil makes sense. The evil that mankind experiences
is far out of proportion to the malice of the humans involved. The Bible’s explanation of
Satan’s origin and his activities makes clear why, despite the desire of the majority to live in
peace, mankind has been plagued with hatred, violence, and war for thousands of years and
why this has reached such a level that it now threatens to destroy all mankind.
If there really were no Devil, accepting what the Bible says about him would not bring lasting
benefits to a person. In many instances, however, persons who formerly dabbled in the
occult or who belonged to groups practicing spiritism report that they were at that time greatly
distressed because of hearing “voices” from unseen sources, being “possessed” by
superhuman beings, etc. Genuine relief was gained when they learned what the Bible says
about Satan and his demons, applied the Bible’s counsel to shun spiritistic practices, and
sought Jehovah’s help in prayer.—See pages 384-389, under the heading “Spiritism.”
Believing that Satan exists does not mean accepting the idea that he has horns, a pointed
tail, and a pitchfork and that he roasts people in a fiery hell. The Bible gives no such
description of Satan. That is the product of the minds of medieval artists who were influenced
by representations of the mythological Greek god Pan and by the Inferno written by the
Italian poet Dante Alighieri. Instead of teaching a fiery hell, the Bible clearly says that “the
dead . . . are conscious of nothing at all.”—Eccl. 9:5.
No. 3: *** it-1 pp. 43-44 Acts of Apostles ***
Authenticity. The accuracy of the book of Acts has been verified over the years by a number
of archaeological discoveries. For example, Acts 13:7 says that Sergius Paulus was the
proconsul of Cyprus. Now it is known that shortly before Paul visited Cyprus it was ruled by a
propraetor, or legate, but an inscription found in Cyprus proves that the island did come
under the direct rule of the Roman Senate in the person of a provincial governor called a
proconsul. Similarly in Greece, during the rule of Augustus Caesar, Achaia was a province
under the direct rule of the Roman Senate, but when Tiberius was emperor it was ruled
directly by him. Later, under Emperor Claudius, it again became a senatorial province,
according to Tacitus. A fragment of a rescript from Claudius to the Delphians of Greece has
been discovered, which refers to Gallio’s proconsulship. Therefore, Acts 18:12 is correct in
speaking of Gallio as the “proconsul” when Paul was there in Corinth, the capital of Achaia.
(See GALLIO.) Also, an inscription on an archway in Thessalonica (fragments of which are
preserved in the British Museum) shows that Acts 17:8 is correct in speaking of “the city
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rulers” (“politarchs,” governors of the citizens), even though this title is not found in classical
literature.
To this day in Athensthe Areopagus, or Mars’ Hill, where Paul preached, stands as a silent
witness to the truthfulness of Acts. (Acts 17:19) Medical terms and expressions found in Acts
are in agreement with the Greek medical writers of that time. Modes of travel used in the
Middle East in the first century were essentially as described in Acts: overland, by walking,
horseback, or horse-drawn chariots (Acts 23:24, 31, 32; 8:27-38); overseas, by cargo ships.
(Acts 21:1-3; 27:1-5) Those ancient vessels did not have a single rudder but were controlled
by two large oars, hence accurately spoken of in the plural number. (Acts 27:40) The
description of Paul’s voyage by ship to Rome (Acts 27:1-44) as to the time taken, the
distance traveled, and the places visited is acknowledged by modern seamen familiar with
the region as completely reliable and trustworthy.
Acts of Apostles was accepted without question as inspired Scripture and canonical by
Scripture catalogers from the second through the fourth centuries C.E. Portions of the book,
along with fragments of the four Gospels, are found in the Chester Beatty No. 1 papyrus
manuscript (P45) of the third century C.E. The Michigan No. 1571 manuscript (P38) of the
third or fourth century contains portions of chapters 18 and 19, and a fourth-century
manuscript, Aegyptus No. 8683 (P8), contains parts of chapters 4 through 6. The book of
Acts was quoted from by Polycarp of Smyrna about 115 C.E., by Ignatius of Antioch about
110 C.E., and by Clement of Rome perhaps as early as 95 C.E. Athanasius, Jerome, and
Augustine of the fourth century all confirm the earlier listings that included Acts.
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Sept 8
No. 1: Numbers 22:36–23:10
No. 2: Satan Is Not Just the Evil Within People (rs p. 362 3–p. 363 1)
No. 3: Adam—In What Way Was Adam Made in the Likeness of God? (it-1 pp. 44-45
6)
Is Satan perhaps only the evil within people?
Job 1:6-12 and 2:1-7 tell about conversations between Jehovah God and Satan. If Satan
were the evil in a person, the evil in this case would have to be in Jehovah. But that is in
complete disagreement with what the Bible tells us about Jehovah as being One “in whom
there is no unrighteousness.” (Ps. 92:15; Rev. 4:8) It is noteworthy that the Hebrew text uses
the expression has·Sa·tan′ (the Satan) in the accounts in Job, showing that reference is
being made to the one who is outstandingly the resister of God.—See also Zechariah 3:1, 2,
footnote in NW Reference edition.
Luke 4:1-13 reports that the Devil endeavored to tempt Jesus to do his bidding. The account
relates statements made by the Devil and answers given by Jesus. Was Jesus there being
tempted by evil within himself? Such a view does not harmonize with the Bible’s description
of Jesus as being sinless. (Heb. 7:26; 1 Pet. 2:22 Although at John 6:70 the Greek word di·a
′bo·los′ is used to describe a bad quality that had developed in Judas Iscariot, in Luke 4:3 the
expression ho di·a′bo·los (the Devil) is used, thus designating a particular person.
Is blaming the Devil just a device used in an effort to escape from responsibility for bad
conditions?
Some people blame the Devil for what they themselves do. In contrast, the Bible shows that
humans often bear much of the blame for the badness they experience, whether at the
hands of other humans or as a result of their own conduct. (Eccl. 8:9; Gal. 6:7) Yet, the Bible
does not leave us ignorant of the existence and devices of the superhuman foe who has
brought so much grief to mankind. It shows how we can get out from under his control.
No. 3: *** it-1 p. 45 Adam ***
In what way was Adam made in the likeness of God?
Made in the likeness of his Grand Creator, Adam had the divine attributes of love, wisdom,
justice, and power; hence he possessed a sense of morality involving a conscience,
something altogether new in the sphere of earthly life. In the image of God, Adam was to be
a global administrator and have in subjection the sea and land creatures and the fowl of the
air.
It was not necessary for Adam to be a spirit creature, in whole or in part, to possess Godlike
qualities. Jehovah formed man out of the dust particles of the ground, put in him the force of
life so that he became a living soul, and gave him the ability to reflect the image and likeness
of his Creator. “The first man is out of the earth and made of dust.” “The first man Adam
became a living soul.” (Gen. 2:7; 1 Cor. 15:45, 47) That was in the year 4026 B.C.E. It was
likely in the fall of the year, for mankind’s most ancient calendars began counting time in the
autumn around October 1, or at the first new moon of the lunar civil year.—See YEAR.
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Adam’s home was a very special paradise, a veritable garden of pleasure called Eden(see
EDEN No. 1), providing him with all the necessary physical things of life, for “every tree
desirable to one’s sight and good for food” for his perpetual sustenance was there. (Gen. 2:9)
All around Adam were peaceful animals of every kind and description. But Adam was alone.
There was no other creature ‘according to his kind’ with which to talk. Jehovah recognized
that “it is not good for the man to continue by himself.” So by divine surgery, the first and only
case of its kind, Jehovah took a rib from Adam and fashioned it into a female counterpart to
be his wife and the mother of his children. Overjoyed with such a beautiful helper and
constant companion, Adam burst forth in the first recorded poetry, “This is at last bone of my
bones and flesh of my flesh,” and she was called woman “because from man this one was
taken.” Later Adam called his wife Eve. (Gen. 2:18-23; 3:20) The truthfulness of this account
is attested to by Jesus and the apostles.—Matt. 19:4-6; Mark 10:6-9; Eph. 5:31; 1 Tim. 2:13.
Furthermore, Jehovah blessed these newlyweds with plenty of enjoyable work. (Compare
Eccl. 3:13; 5:18.) They were not cursed with idleness. They were to keep busy and active
dressing and taking care of their garden home, and as they multiplied and filled the earth with
billions of their kind, they were to expand this Paradise to earth’s limits. This was a divine
mandate.—Gen. 1:28.
“God saw everything he had made and, look! it was very good.” (Gen. 1:31) Indeed, from the
very beginning Adam was perfect in every respect. He was equipped with the power of
speech and with a highly developed vocabulary. He was able to give meaningful names to
the living creatures all around him. He was capable of carrying on a two-way conversation
with his God and with his wife.
For all these reasons and many more, Adam was under obligation to love, worship, and
strictly obey his Grand Creator. More than that, the Universal Lawgiver spelled out for him
the simple law of obedience and fully informed him of the just and reasonable penalty for
disobedience: “As for the tree of the knowledge of good and bad you must not eat from it, for
in the day you eat from it you will positively die.” (Gen. 2:16, 17; 3:2, 3) Notwithstanding this
explicit law carrying a severe penalty for disobedience, he did disobey.
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Sept 15
No. 1: Numbers 27:15–28:10
No. 2: God Did Not Create the Devil (rs p. 363 2)
No. 3: Adam—The Terrible Consequences of Sin (it-1 p. 45 7–p. 46 1)
No. 2: *** rs p. 363 Satan the Devil ***
From where did Satan come?
All of Jehovah’s works are perfect; he is not the author of unrighteousness; so he did not
create anyone wicked. (Deut. 32:4; Ps. 5:4) The one who became Satan was originally a
perfect spirit son of God. When saying that the Devil “did not stand fast in the truth,” Jesus
indicated that at one time that one was “in the truth.” (John 8:44) But, as is true of all of God’s
intelligent creatures, this spirit son was endowed with free will. He abused his freedom of
choice, allowed feelings of self-importance to develop in his heart, began to crave worship
that belonged only to God, and so enticed Adam and Eve to listen to him rather than obey
God. Thus by his course of action he made himself Satan, which means “adversary.”—Jas.
1:14, 15; see also page 372, under the heading “Sin.”
No. 3: *** it-1 pp. 45-46 Adam ***
Results of Sin. Eve was thoroughly deceived by Satan the Devil, but “Adam was not
deceived,” says the apostle Paul. (1 Tim. 2:14) With full knowledge Adam willfully and
deliberately chose to disobey and then as a criminal he tried to hide. When brought to trial,
instead of showing sorrow or regret or asking for forgiveness, Adam attempted to justify
himself and pass the responsibility off on others, even blaming Jehovah for his own willful
sin. “The woman whom you gave to be with me, she gave me fruit from the tree and so I ate.”
(Gen. 3:7-12) So Adam was cast out of Edeninto an unsubdued earth that was cursed to
produce thorns and thistles, there to sweat out an existence, harvesting the bitter fruits of his
sin. Outside the garden, awaiting death, Adam fathered sons and daughters, the names of
only three being preserved—Cain, Abel, and Seth. To all of his children Adam passed on
hereditary sin and death, since he himself was sinful.—Gen. 3:23; 4:1, 2, 25.
This was the tragic start Adam gave the human race. Paradise, happiness, and everlasting
life were forfeited, and in their place sin, suffering, and death were acquired through
disobedience. “Through one man sin entered into the world and death through sin, and thus
death spread to all men because they had all sinned.” “Death ruled as king from Adam
down.” (Rom. 5:12, 14) But Jehovah in his wisdom and love provided a “second man,” “the
last Adam,” who is the Lord Jesus Christ. By means of this obedient “Son of God” the way
was opened up whereby descendants of the disobedient “first man Adam” could regain
Paradise and everlasting life, the church or congregation of Christ even gaining heavenly life.
“For just as in Adam all are dying, so also in the Christ all will be made alive.”—John 3:16,
18; Rom. 6:23; 1 Cor. 15:22, 45, 47.
After sinner Adam’s expulsion from Eden he lived to see the murder of his own son,
banishment of his killer-son, abuse of the marriage arrangement, and profanation of
Jehovah’s sacred name. He witnessed the building of a city, the development of musical
instruments, and the forging of tools out of iron and copper. He watched and was
condemned by the example of Enoch, “the seventh one in line from Adam,” one who “kept
walking with the true God.” He even lived to see Noah’s father Lamech of the ninth
generation. Finally, after 930 years, most of which was spent in the slow process of dying,
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Adam returned to the ground from which he was taken, in the year 3096 B.C.E., just as
Jehovah had said.—Gen. 4:8-26; 5:5-24; Jude 14; see LAMECH No. 2.
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Sept 22
No. 1: Numbers 32:16-30
No. 2: Why God Did Not Destroy Satan Promptly After He Rebelled
(rs p. 363 3–p. 364 1)
No. 3: Administration—Human Administrations From Adam to the First Century
(it-1 p. 48 3-8)
Why did not God destroy Satan promptly after he rebelled?
Serious issues were raised by Satan: (1) The righteousness and rightfulness of Jehovah’s
sovereignty. Was Jehovah withholding from mankind freedom that would contribute to their
happiness? Were mankind’s ability to govern their affairs successfully and their continued life
truly dependent on their obedience to God? Had Jehovah been dishonest in giving a law that
stated that disobedience would lead to their death? (Gen. 2:16, 17; 3:3-5) So, did Jehovah
really have the right to rule? (2) The integrity of intelligent creatures toward Jehovah. By the
deflection of Adam and Eve the question was raised: Did Jehovah’s servants really obey him
out of love or might all of them abandon God and follow the lead being given by Satan? This
latter issue was further developed by Satan in the days of Job. (Gen. 3:6; Job 1:8-11; 2:3-5;
see also Luke 22:31.) These issues could not be settled by merely executing the rebels.
Not that God needed to prove anything to himself. But so that these issues would never
again disrupt the peace and well-being of the universe, Jehovah has allowed ample time for
them to be settled beyond all doubt. That Adam and Eve died following disobedience to God
became evident in due time. (Gen. 5:5) But more was at issue. So, God has permitted both
Satan and humans to try every form of government of their own making. None have brought
lasting happiness. God has let mankind go to the limit in pursuing ways of life that ignore His
righteous standards. The fruitage speaks for itself. As the Bible truthfully says: “It does not
belong to man who is walking even to direct his step.” (Jer. 10:23) At the same time God has
given his servants opportunity to prove their loyalty to him by their acts of loving obedience,
and this in the face of enticements and persecution instigated by Satan. Jehovah exhorts his
servants, saying: “Be wise, my son, and make my heart rejoice, that I may make a reply to
him that is taunting me.” (Prov. 27:11) Those proving faithful reap great benefits now and
have the prospect of eternal life in perfection. They will use such life in doing the will of
Jehovah, whose personality and ways they truly love.
No. 3: *** it-1 p. 48 ***
ADMINISTRATION
A managerial procedure or an arrangement for supervision in the fulfilling of a responsibility
or the attaining of a goal.
The Hebrew word translated “administration” in 1 Chronicles 26:30 (pequd·dah′) comes from
the root pa·qadh′, meaning “visit; turn attention to.” (Ruth 1:6, ftn) It is also rendered “care;
oversight.”—2 Ch. 24:11; Num. 3:32; compare 2 Ki. 11:18, ftn; see OVERSEER.
From the start of human history God authorized perfect man to care for the earth and have in
subjection its creatures. (Gen. 1:26-28) After man’s rebellion, particularly from the Flood
forward, a patriarchal system of administration developed and became prominent. It
managed family affairs and property and enforced standards of conduct.
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The handling of Israel’s national affairs by Moses according to the divine will during the 40year wilderness trek provides a brilliant example of administration, including the delegation of
authority to reliable subordinates. (Ex. 18:19-26) Within the priesthood the prime
responsibility for administration rested on the high priest (Num. 3:5-10); however, others
were given the responsibility of the oversight and supervision of certain departments of
service. (Num. 3:25, 26, 30-32, 36, 37; 4:16) Following Israel’s entry into the Promised Land,
judges acted as administrators of the nation, with divine backing.—Judg. 2:16, 18; Ruth 1:1.
Upon the establishment of the kingdom in Israel, a more complete system of administration
developed. Under King David the administrative structure was quite detailed, with officials
directly under the king and with divisional administrators serving throughout the country. (1
Ch. 26:29-32; 27:1, 16-22, 25-34) The priesthood was also thoroughly organized during
David’s reign, with supervisors for the tabernacle work, officers and judges, gatekeepers,
singers and musicians, and the setting up of 24 priestly divisions for handling the service at
the tabernacle. (1 Ch. 23:1-5; 24:1-19) Solomon’s administration was even more extensive
and provides an outstanding example of capable administration in the construction of the
temple.—1 Ki. 4:1-7, 26, 27; 5:13-18.
Other nations also developed complex systems of administration, as indicated by the classes
of officials assembled by King Nebuchadnezzar at the time of inaugurating his golden image.
(Dan. 3:2, 3) Daniel himself was ‘made ruler’ (from Aramaic, shelet′) over the jurisdictional
district of Babylon and under him civil “administration” (Aramaic, ‛avi·dhah′) was given to
Shadrach, Meshach, and Abednego.—Dan. 2:48, 49.
In the Christian Greek Scriptures, proper use of the delegated authority and responsibility
resting upon those charged with overseeing the application and execution of God’s
expressed will among his people is often discussed; and this is done by references to
stewardship and oversight. (Luke 16:2-4; 1 Cor. 9:17; Eph. 3:2; Col. 1:25; Tit. 1:7) While
responsibility to God is shown to be of paramount importance (Ps. 109:8; Acts 1:20), the
interests of those who serve under such administration are also stressed.—1 Pet. 4:10; see
STEWARD.
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Sept 29
No. 1: Numbers 33:24-49
No. 2: Do Not Underestimate the Devil’s Power (rs p. 364 2–p. 365 2)
No. 3: Administration—The “Administration” That God Has Had in Operation Since
33C.E. (it-1 p. 48 9)
How powerful a figure is Satan in today’s world?
Jesus Christ referred to him as being “the ruler of the world,” the one whom mankind in
general obeys by heeding his urgings to ignore God’s requirements. (John 14:30; Eph. 2:2)
The Bible also calls him “the god of this system of things,” who is honored by the religious
practices of people who adhere to this system of things. —2 Cor. 4:4; 1 Cor. 10:20
When endeavoring to tempt Jesus Christ, the Devil “brought him up and showed him all the
kingdoms of the inhabited earth in an instant of time; and the Devil said to him: ‘I will give you
all this authority and the glory of them, because it has been delivered to me, and to
whomever I wish I give it. You, therefore, if you do an act of worship before me, it will all be
yours.’” (Luke 4:5-7) Revelation 13:1, 2 reveals that Satan gives ‘power, throne and great
authority’ to the global political system of rulership. Daniel 10:13, 20 discloses that Satan has
had demonic princes over principal kingdoms of the earth. Ephesians 6:12 refers to these as
constituting ‘governments, authorities, world rulers of this darkness, wicked spirit forces in
heavenly places.’
No wonder that 1 John 5:19 says: “The whole world is lying in the power of the wicked one.”
But his power is only for a limited period of time and is only by the toleration of Jehovah, who
is God Almighty.
No. 3: *** it-1 pp. 48-49 Administration ***
What is the “administration” that God has put into operation since 33 C.E.?
In his undeserved kindness God has purposed to have “an administration [Gr., oi·ko·no·mi
′an, literally, “household management”] at the full limit of the appointed times, namely, to
gather all things together again in the Christ, the things in the heavens and the things on the
earth.” (Eph. 1:10; compare Luke 12:42, ftn.) This “administration,” or managerial procedure,
which God has been carrying on since the day of Pentecost of 33 C.E., has as its objective
the unification of all his intelligent creatures. The first stage of God’s “administration” is the
gathering together again of “the things in the heavens,” preparing the congregation of
Kingdom heirs who are to live in the heavens under Jesus Christ as the spiritual Head. (Rom.
8:16, 17; Eph. 1:11; 1 Pet. 1:4) The second stage of this “administration” is the gathering
together again of “the things on the earth,” preparing those who are to live in an earthly
paradise.—John 10:16; Rev. 7:9, 10; 21:3, 4.
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October
Oct 6
Bible Reading: Deuteronomy 1-3
No. 2: Relief From Satan’s Wicked Influence Is Near (rs p. 365 4–p. 366 3)
No. 3: Does the Bible Teach That Sexual Relations Are Sinful? (rs p. 367 1–p. 368 2)
No. 2: *** rs p. 366 Satan the Devil ***
Does the ‘abyssing’ of Satan mean that he will be confined to a desolate earth with no one
for him to tempt for 1,000 years?
Some persons refer to Revelation 20:3 (quoted on page 365) to support this idea. They say
that the “abyss,” or “bottomless pit” (KJ), represents the earth in a state of desolation. Does
it? Revelation 12:7-9, 12 (KJ) shows that at some time before his abyssing Satan is “cast
out” of heaven down to the earth, where he brings increased woe upon mankind. So, when
Revelation 20:3 (KJ) says that Satan is “cast . . . into the bottomless pit,” he surely is not
simply left where he already is—invisible but confined to the vicinity of the earth. He is
removed far from there, “that he should deceive the nations no more, till the thousand years
should be fulfilled.” Notice that Revelation 20:3 says that, at the end of the thousand years, it
is Satan, not the nations, that are loosed from the abyss. When Satan is loosed, people who
formerly made up those nations will already be on hand.
Isaiah 24:1-6 and Jeremiah 4:23-29 (KJ) are sometimes referred to in support of this belief.
These say: “Behold, the LORD maketh the earth empty, and maketh it waste . . . The land
shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.” “I beheld
the earth, and, lo, it was without form, and void . . . I beheld, and, lo, there was no man . . .
For thus hath the LORD said, The whole land shall be desolate . . . Every city shall be
forsaken, and not a man dwell therein.” What do these prophecies mean? They had their first
fulfillment upon Jerusalem and the land of Judah. In execution of divine judgment, Jehovah
permitted the Babylonians to overrun the land. Eventually it was all left desolate and waste.
(See Jeremiah 36:29.) But God did not then depopulate the entire globe, nor will he do so
now. (See pages 112-115, under “Earth,” also the main heading “Heaven.”) However, he will
completely desolate both the modern counterpart of unfaithful Jerusalem, Christendom,
which reproaches the name of God by its unholy conduct, and all the rest of Satan’s visible
organization.
Instead of being a desolate waste, during Christ’s Thousand Year Reign, and while Satan is
in the abyss, all the earth will become a paradise. (See “Paradise.”)
No. 3: *** rs p. 367 - p. 368 Sex ***
Does the Bible teach that sexual relations are sinful?
Gen. 1:28: “God blessed them [Adam and Eve] and God said to them: ‘Be fruitful and
become many and fill the earth.’” (Fulfilling this divine command would require that they have
sexual relations, would it not? Doing so would not be sinful but would be in harmony with
God’s purpose for the populating of the earth. Some persons have thought that the ‘forbidden
fruit’ in Eden was perhaps a symbolic reference to a divine restriction or even a prohibition of
sexual relations on the part of Adam and Eve. But that conflicts with God’s command quoted
above. It also conflicts with the fact that, although Adam and Eve ate of the forbidden fruit in
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Eden, the first mention of their having sexual intercourse was after they had been expelled
from there.—Gen. 2:17; 3:17, 23; 4:1.)
Gen. 9:1: “God went on to bless Noah and his sons and to say to them: ‘Be fruitful and
become many and fill the earth.’” (This further blessing, together with a restatement of the
divine command to procreate, was given after the global Flood in Noah’s day. God’s
viewpoint toward lawful sexual relations had not changed.)
1 Cor. 7:2-5 “Because of prevalence of fornication, let each man have his own wife and each
woman have her own husband. Let the husband render to his wife her due; but let the wife
also do likewise to her husband. . . . Do not be depriving each other of it, except by mutual
consent for an appointed time, . . . that Satan may not keep tempting you for your lack of
self-regulation.” (What is wrong is thus shown to be fornication, not proper sexual relations
between husband and wife.)
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Oct 13
No. 2: Changes That Must Be Made to Please God (rs p. 369 3–p. 370 1)
No. 3: What the Bible Says About Homosexuality (rs p. 368 4–p. 369 2)
No. 2: *** rs p. 369 - p. 370 Sex ***
What is the attitude of true Christians toward those who have a history of homosexuality?
1 Cor. 6:9-11 “Neither fornicators, nor idolaters, nor adulterers, nor men kept for unnatural
purposes, nor men who lie with men . . . will inherit God’s kingdom. And yet that is what
some of you were. But you have been washed clean, but you have been sanctified, but you
have been declared righteous in the name of our Lord Jesus Christ and with the spirit of our
God.” (Regardless of such a background, if persons now abandon their former unclean
practices, apply Jehovah’s righteous standards, and exercise faith in his provision for
forgiveness of sins through Christ, they can enjoy a clean standing before God. After
reforming, they may be welcomed in the Christian congregation.)
True Christians know that even deeply rooted wrong desires, including those that may have
a genetic basis or that involve physical causes or environmental factors, are not
insurmountable for persons who truly want to please Jehovah. Some people are by nature
highly emotional. Perhaps in the past they gave free rein to fits of anger; but knowledge of
God’s will, the desire to please him, and the help of his spirit enable them to develop selfcontrol. A person may be an alcoholic, but, with proper motivation, he can refrain from
drinking and thus avoid becoming a drunkard. Likewise, a person may feel strongly attracted
to others of the same sex, but by heeding the counsel of God’s Word he can remain clean
from homosexual practices. (See Ephesians 4:17-24.) Jehovah does not allow us to go on
thinking that wrong conduct really makes no difference; he kindly but firmly warns us of the
consequences and provides abundant help for those who want to “strip off the old personality
with its practices, and clothe [themselves] with the new personality.”—Col. 3:9, 10.
No. 3: *** rs p. 368 - p. 369 Sex ***
What does the Bible say about homosexuality?
Rom. 1:24-27: “God, in keeping with the desires of their hearts, gave them up to
uncleanness, that their bodies might be dishonored among them . . . God gave them up to
disgraceful sexual appetites, for both their females changed the natural use of themselves
into one contrary to nature; and likewise even the males left the natural use of the female
and became violently inflamed in their lust toward one another, males with males, working
what is obscene and receiving in themselves the full recompense, which was due for their
error.”
1 Tim. 1:9-11 “Law is promulgated, not for a righteous man, but for persons lawless and
unruly, ungodly and sinners, . . . fornicators, men who lie with males, . . . and whatever other
thing is in opposition to the healthful teaching according to the glorious good news of the
happy God.” (Compare Leviticus 20:13.)
Jude 7: “Sodom and Gomorrah and the cities about them, after they . . . [had] gone out after
flesh for unnatural use, are placed before us as a warning example by undergoing the judicial
punishment of everlasting fire.” (The name Sodom has become the basis for the word
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“sodomy,” which usually designates a homosexual practice. Compare Genesis 19:4, 5, 24,
25.)
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Oct 20
No. 2: Why a Perfect Man Could Sin (rs p. 371 2–p. 372 3)
No. 3: Adonijah—Do Not Question Jehovah’s Decisions (it-1 pp. 49-50, Adonijah
No.1)
No. 2: *** rs p. 371 - p. 372 Sin ***
How was it possible for Adam to sin if he was perfect?
As to Adam’s being perfect, read Genesis 1:27, 31 and Deuteronomy 32:4. When Jehovah
God pronounced his earthly creation, including man and woman, to be “very good,” what did
it mean? For One whose activity is perfect to have said that what he made was “very good,”
it must have measured up to his perfect standards.
Did perfection require that Adam and Eve be unable to do wrong? The maker of a robot
expects it to do exactly what he has programmed it to do. But a perfect robot would not be a
perfect human. The qualities viewed as essential are not the same. Adam and Eve were
humans, not robots. To humankind, God gave the ability to choose between right and wrong,
between obedience and disobedience, to make moral decisions. Since this is the way
humans were designed, the inability to make such decisions (and not an unwise decision) is
what would have indicated imperfection.—Compare Deuteronomy 30:19, 20; Joshua 24:15.
For Adam and Eve to qualify as being created perfect, must all their decisions thereafter be
right? That would be the same as saying that they had no choice. But God did not make
them in such a way that their obedience would be automatic. God granted them the ability to
choose, so that they could obey because they loved him. Or, if they allowed their hearts to
become selfish, they would become disobedient. Which means more to you—when someone
does something for you because he is forced to do it or because he wants to?—Compare
Deuteronomy 11:1; 1 John 5:3.
How could such perfect humans become selfish, leading to acts of sin? Although created
perfect, their physical bodies would not continue to function perfectly if not provided with
proper food. So, too, if they let the mind feed on wrong thoughts, this would cause moral
deterioration, unholiness. James 1:14, 15 explains: “Each one is tried by being drawn out
and enticed by his own desire. Then the desire, when it has become fertile, gives birth to
sin.” In the case of Eve, the wrong desires began to develop when she listened with interest
to Satan, who used a serpent as his mouthpiece. Adam heeded the urging of his wife to join
her in eating the forbidden fruit. Instead of rejecting the wrong thoughts, both nourished
selfish desires. Acts of sin resulted.—Gen. 3:1-6.
No. 3: *** it-1 pp. 49-50, Adonijah No.1 ***
1. David’s fourth son, born of Haggith in Hebron.—2 Sam. 3:4, 5.
Though of a different mother, Adonijah was quite similar to Absalom in being “very goodlooking in form” and in his ambition. (1 Ki. 1:5, 6; compare 2 Sam. 14:25; 15:1.) He becomes
prominent in the Bible record during David’s waning years. Despite Jehovah’s declaration
that the kingship would go to Solomon (1 Ch. 22:9, 10), Adonijah began boasting that he
would be Israel’s next king. Since Amnon and Absalom, and probably Chileab, were dead,
Adonijah doubtless founded his claim to the throne on the basis of his being the eldest son.
Like Absalom, he made a showy display of his pretensions and went uncorrected by his
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father. He built up party support by gaining the favor of the head of the army, Joab, and the
head of the priesthood, Abiathar. (1 Ki. 1:5-8) He then held a sacrificial feast near En-rogel, a
short distance from the city of Jerusalem, inviting most of the royal household, but not
Solomon, Nathan the prophet, and Benaiah. His obvious purpose was to have himself
declared king.—1 Ki. 1:9, 10, 25.
Nathan the prophet acted promptly to block Adonijah’s scheme. He counseled Solomon’s
mother Bath-sheba to remind David of his oath in favor of Solomon’s kingship and then
appeared after her at the king’s quarters to confirm her words and alert David to the gravity
of the situation, also, in effect, indicating that he felt David may have been acting behind the
backs of his close associates. (1 Ki. 1:11-27) This stirred the old king to action, and he
promptly gave orders for the immediate anointing of Solomon as coregent and successor to
the throne. This action provoked a joyful uproar by the people, which was heard at Adonijah’s
banquet. Soon a runner, priest Abiathar’s son, appeared with the disquieting news of David’s
proclamation of Solomon as king. Adonijah’s supporters quickly dispersed, and he fled to the
tabernacle courtyard seeking refuge. Solomon then granted him pardon on the provision of
his good behavior.—1 Ki. 1:32-53.
However, following David’s death, Adonijah approached Bath-sheba and induced her to act
as his agent before Solomon to request David’s youthful nurse and companion, Abishag, as
his wife. Adonijah’s statement that “the kingship was to have become mine, and it was
toward me that all Israel had set their face for me to become king” indicates that he felt he
had been deprived of his right, even though he professedly acknowledged God’s hand in the
matter. (1 Ki. 2:13-21) While his request may have been based solely on the desire for some
compensation for the loss of the kingdom, it strongly suggested that the fires of ambition
continued in Adonijah, since by a rule in the ancient East the wives and concubines of a king
would only become those of his legal successor. (Compare 2 Sam. 3:7; 16:21.) Solomon so
viewed this request made through his mother and ordered Adonijah’s death, which order was
promptly carried out by Benaiah.—1 Ki. 2:22-25.
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Oct 27
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November
Nov 3
No. 2: Why We Recognize Sin for What It Is (rs p. 373 1–p. 374 1)
No. 3: Adoption—How Adoption Was Viewed and Practiced, As Revealed in the
Hebrew Scriptures (it-1 p. 50 3-6)
No. 2: *** rs p. 373 - p. 374 Sin ***
Is not much of what is called sin simply doing what is natural for humans?
Is sex sinful? Did Adam and Eve sin by having sexual relations with each other? That is not
what the Bible says. Genesis 1:28 says that God himself told Adam and Eve to “be fruitful
and become many and fill the earth.” That would involve sexual relations between them,
would it not? And Psalm 127:3 says that “sons are an inheritance from Jehovah,” “a reward.”
It should be noted that Eve ate first of the forbidden fruit and did so when she was by herself;
only later did she give some to Adam. (Gen. 3:6) Obviously, the tree on which the forbidden
fruit grew was a literal one. What the Bible forbids is not normal sexual relations between
husband and wife but practices such as fornication, adultery, homosexuality, and bestiality.
The bad fruitage of such practices shows that the prohibition is an evidence of loving concern
on the part of the One who knows how we are made.
Gen. 1:27: “God proceeded to create the man [Adam] in his image, in God’s image he
created him.” (The normal thing, therefore, was for Adam to reflect God’s holy qualities, to
respond appreciatively to God’s direction. To fall short of this was to miss the mark, to sin.
See Romans 3:23, also 1 Peter 1:14-16)
Eph. 2:1-3: “It is you [Christians] God made alive though you were dead in your trespasses
and sins, in which you at one time walked according to the system of things of this world,
according to the ruler of the authority of the air, the spirit that now operates in the sons of
disobedience. Yes, among them we all at one time conducted ourselves in harmony with the
desires of our flesh, doing the things willed by the flesh and the thoughts, and we were
naturally children of wrath even as the rest.” (As offspring of sinner Adam, we were born in
sin. From birth on, the inclination of our heart is toward badness. If we do not curb those
wrong tendencies, we may in time become accustomed to such a way of life. It may even
seem “normal” because others around us are doing similar things. But the Bible identifies
what is right and what is wrong from God’s viewpoint, in view of how he made man and his
purpose for mankind. If we listen to our Creator and lovingly obey him, life will take on a
richness of meaning that we never knew before, and we will have an eternal future. Warmly
our Creator invites us to taste and see how good it is.—Ps. 34:8.)
No. 3: *** it-1 pp. 50-51 ***
ADOPTION
The taking or accepting as a son or daughter one who is not such by natural relationship.
The Greek word translated “adoption” (hui·o·the·si′a) is a technical legal term that literally
means “a placing as son.”—Compare Rom. 8:15, ftn.
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In the Hebrew Scriptures adoption is not dealt with from the viewpoint of legal procedure, but
the basic idea is set forth in several cases. It appears that Abraham, prior to the birth of
Ishmael and Isaac, considered his slave Eliezer as at least in line for a position similar to that
of an adopted son and as the likely inheritor of Abraham’s house. (Gen. 15:2-4) The practice
of adopting slaves as sons has long been a common Middle Eastern practice, and as such
they had inheritance rights, though not above those of children descended naturally from the
father.
Rachel and Leah both considered the children born to Jacob by their handmaids as their own
sons, ‘born upon their knees.’ (Gen. 30:3-8, 12, 13, 24) These children inherited along with
those born directly of Jacob’s legal wives. They were natural sons of the father, and since the
slave girls were property of the wives, Rachel and Leah had property rights in these children.
The child Moses was later adopted by Pharaoh’s daughter. (Ex. 2:5-10) Since men and
women had equal rights under Egyptian law, Pharaoh’s daughter was in position to exercise
the right of adoption.
Within the nation of Israel adoption does not appear to have been widely practiced. The law
of levirate marriage doubtless eliminated to a great extent a basic reason for adoption of
children: the continuance of the parental name.—Deut. 25:5, 6.
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Nov 10
No. 2: Sin’s Effect on Our Relationship With God (rs p. 374 2–p. 375 2)
No. 3: Adoption—Jehovah Adopts Spiritual Sons by Means of Christ Jesus
(it-1 p. 51 1-3)
No. 2: *** rs p. 374 - p. 375 Sin ***
How does sin affect a person’s relationship with God?
1 John 3:4, 8: “Everyone who practices sin is also practicing lawlessness, and so sin is
lawlessness. He who carries on sin originates with the Devil.” (How forceful this is! Those
who deliberately choose a course of sin, making a practice of it, are viewed by God as
criminals. The course they have chosen is the one that Satan himself first took.)
Rom. 5:8, 10: “While we were yet sinners, Christ died for us. . . . When we were enemies, we
became reconciled to God through the death of his Son.” (Notice that sinners are referred to
as enemies of God. How wise, then, to avail ourselves of the provision that God has made
for reconciliation to him!)
1 Tim. 1:13: “I was shown mercy [says the apostle Paul], because I was ignorant and acted
with a lack of faith.” (But when he was shown the right way by the Lord, he did not hold back
from following it.)
2 Cor. 6:1, 2: “Working together with him, we also entreat you not to accept the undeserved
kindness of God and miss its purpose. For he says: ‘In an acceptable time I heard you, and
in a day of salvation I helped you.’ Look! Now is the especially acceptable time. Look! Now is
the day of salvation.” (Now is the time when the opportunity for salvation is available. God
will not forever extend toward sinful humans such undeserved kindness. So, care needs to
be exercised in order that we do not miss its purpose.)
No. 3: *** it-1 p. 51 Adoption ***
A Christian Significance. In the Christian Greek Scriptures adoption is mentioned several
times by the apostle Paul with regard to the new status of those called and chosen by God.
Such ones, born as descendants of the imperfect Adam, were in slavery to sin and did not
possess inherent sonship of God. Through purchase by means of Christ Jesus, they receive
the adoption as sons and also become heirs with Christ, the only-begotten Son of God. (Gal.
4:1-7; Rom. 8:14-17) They do not come by such sonship naturally but by God’s choice and
according to his will. (Eph. 1:5) While acknowledged as God’s children, or sons, from the
time of God’s begetting them by his spirit (1 John 3:1; John 1:12, 13), their full realization of
this privilege as spirit sons of God is dependent on their ultimate faithfulness. (Rom. 8:17;
Rev. 21:7) Thus, Paul speaks of them as “earnestly waiting for adoption as sons, the release
from our bodies by ransom.”—Rom. 8:23.
Such adopted state brings benefits of freedom from “a spirit of slavery causing fear,”
replacing it with the confidence of sons; of hope of a heavenly inheritance assured by the
witness of God’s spirit. At the same time these spiritual sons are reminded by their adoption
that such position is by God’s undeserved kindness and selection rather than by their
inherent right.—Rom. 8:15, 16; Gal. 4:5-7.
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At Romans 9:4 Paul speaks of the fleshly Israelites as those “to whom belong the adoption
as sons and the glory and the covenants and the giving of the Law,” and this evidently refers
to the unique position granted Israel while they were God’s covenant people. Thus, God, on
occasion, spoke of Israel as “my son.” (Ex. 4:22, 23; Deut. 14:1, 2; Isa. 43:6; Jer. 31:9; Hos.
1:10; 11:1; compare John 8:41.) Actual sonship, however, awaited the ransom provision
made through Christ Jesus and was dependent on acceptance of that divine arrangement
and faith in it.—John 1:12, 13; Gal. 4:4, 5; 2 Cor. 6:16-18.
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Nov 17
No. 2: What the Bible Says About the Soul (rs p. 375 4–p. 376 4)
No. 3: Adornment—Adornment as Described in the Scriptures (it-1 p. 51 4-7)
No. 2: *** rs p. 375 - p. 376 Soul ***
What does the Bible say that helps us to understand what the soul is?
Gen. 2:7: “Jehovah God proceeded to form the man out of dust from the ground and to blow
into his nostrils the breath of life, and the man came to be a living soul.” (Notice that this does
not say that man was given a soul but that he became a soul, a living person.) (The part of
the Hebrew word here rendered “soul” is ne′phesh. KJ, AS, and Dy agree with that rendering.
RS, JB, NAB read “being.” NE says “creature.” Kx reads “person.”)
1 Cor. 15:45 “It is even so written: ‘The first man Adam became a living soul.’ The last Adam
became a life-giving spirit.” (So the Christian Greek Scriptures agree with the Hebrew
Scriptures as to what the soul is.) (The Greek word here translated “soul” is the accusative
case of psy·khe′. KJ, AS, Dy, JB, NAB, and Kx also read “soul.” RS, NE, and TEV say
“being.”)
1 Pet. 3:20 “In Noah’s days . . . a few people, that is, eight souls, were carried safely through
the water.” (The Greek word here translated “souls” is psy·khai′, the plural form of psy·khe′.
KJ, AS, Dy, and Kx also read “souls.” JB and TEV say “people”; RS, NE, and NAB use
“persons.”)
Gen. 9:5: “Besides that, your blood of your souls [or, “lives”; Hebrew, from ne′phesh] shall I
ask back.” (Here the soul is said to have blood.)
Josh. 11:11: “They went striking every soul [Hebrew, ne′phesh] that was in it with the edge of
the sword.” (The soul is here shown to be something that can be touched by the sword, so
these souls could not have been spirits.)
No. 3: *** it-1 p. 51 ***
ADORNMENT
That which is put on to decorate, beautify, embellish, add luster to, and make the person
himself, or that which he represents, pleasing or attractive. It may be for a good or for a
deceptive purpose. The Hebrew word for “adornment” is hadha·rah′, evidently from the root
ha·dhar′, meaning “honor.” (1 Ch. 16:29; Lam. 5:12) At 1 Peter 3:3 “adornment” translates
the Greek word ko′smos, elsewhere rendered “world.” The related verb ko·sme′o is
translated “adorn.”—Tit. 2:10.
The Scriptures do not condemn physical adornment if it is properly done, and they highly
recommend spiritual adornment. Jehovah himself is described as clothed in light and
surrounded by beauty. (Ps. 104:1, 2; Ezek. 1:1, 4-28; Rev. 4:2, 3) He has richly ornamented
his creation with color, variety, and majestic magnificence.—Luke 12:27, 28; Ps. 139:14; 1
Cor. 15:41.
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In Bible times the bridegroom and the bride adorned themselves for the marriage feast. In
preparation the bride decked herself with the finest clothing and the best of the ornamental
things that she possessed to present herself before the bridegroom. (Ps. 45:13, 14; Isa.
61:10) Jehovah speaks to Jerusalem, figuratively describing her as a girl whom he decked
with fine, costly clothing and jewelry but who used her beauty and adornment unfaithfully as
a prostitute. (Ezek. 16:10-19) Jehovah’s prophet Hosea condemned Israel for adorning
herself for the wrong purpose of attracting passionate lovers and engaging in false worship.
(Hos. 2:13) Through his prophets Jehovah foretold a restoration of Israel when she would
come out of Babylonian exile and again adorn herself to express her joy and exultation.—Isa.
52:1; Jer. 31:4.
The temple in Jerusalem and Solomon’s governmental buildings were beautifully adorned, to
the delight of the queen of Sheba. (1 Ki. chaps 6, 7, 10) The temple rebuilt by Herod was a
magnificent edifice adorned with fine stones and dedicated things. But Jesus showed that
these material adornments would be of no avail when God’s judgment came upon Jerusalem
for her unfaithfulness.—Luke 21:5, 6.
The Proverbs show that if a great number of people choose to live under and delight in the
rule of a king, this is one measure of his success. It is an adornment to him, recommending
and adding luster to him as a ruler. (Prov. 14:28) Jehovah is such a ruler by his Messianic
Kingdom.—Ps. 22:27-31; Phil. 2:10, 11.
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Nov 24
No. 2: Animals Are Souls (rs p. 376 5–p. 377 3)
No. 3: Adornment—Christian Counsel on Personal Adornment (it-1 p. 51 8–p. 52 1)
No. 2: *** rs p. 377 Soul ***
Do other scholars who are not Jehovah’s Witnesses acknowledge that this is what the Bible
says the soul is?
“There is no dichotomy [division] of body and soul in the O[ld] T[estament]. The Israelite saw
things concretely, in their totality, and thus he considered men as persons and not as
composites. The term nepeš [ne′phesh], though translated by our word soul, never means
soul as distinct from the body or the individual person. . . . The term [psy·khe′] is the N[ew]
T[estament] word corresponding with nepeš. It can mean the principle of life, life itself, or the
living being.”—New Catholic Encyclopedia (1967), Vol. XIII, pp. 449, 450.
“The Hebrew term for ‘soul’ (nefesh, that which breathes) was used by Moses . . . , signifying
an ‘animated being’ and applicable equally to nonhuman beings. . . . New Testament usage
of psychē (‘soul’) was comparable to nefesh.”—The New Encyclopædia Britannica (1976),
Macropædia, Vol. 15, p. 152.
“The belief that the soul continues its existence after the dissolution of the body is a matter of
philosophical or theological speculation rather than of simple faith, and is accordingly
nowhere expressly taught in Holy Scripture.”—The Jewish Encyclopedia (1910), Vol. VI, p.
564.
No. 3: *** it-1 pp. 51-52 Adornment ***
Christian Counsel on Personal Adornment. Jesus and his apostles counseled constantly
against putting trust in physical things and putting on a false show by means of material
adornment. The apostle Paul said that Christian women should “adorn themselves in wellarranged dress, with modesty and soundness of mind, not with styles of hair braiding and
gold or pearls or very expensive garb.” (1 Tim. 2:9) During the days of the apostles it was a
custom among women in that world of Greek culture to go in for elaborate coiffures and other
adornment. How appropriate, therefore, is Peter’s counsel to women in the Christian
congregation not to put emphasis on ‘the external braiding of the hair and the putting on of
gold ornaments or the wearing of outer garments’ but to let their adornment be, as with the
faithful women of old, “the secret person of the heart in the incorruptible apparel of the quiet
and mild spirit”!—1 Pet. 3:3-5.
The apostle Paul points out that the Christian can, by fine works of incorruptibleness in his
teaching, seriousness, wholesome speech, and right conduct in all his ways of life, adorn the
teachings of God, making them attractive to others. (Tit. 2:10) In this spiritual way, the
Christian congregation, the bride of Christ, eventually appears in her full beauty to her
husband Jesus Christ. She is similarly described at Revelation 21:2 as “prepared as a bride
adorned for her husband.” Her spiritual beauty is a direct contrast to the adornment of
Babylon the Great, spoken of as adorned with material things, the wage of her prostitution.—
Rev. 18:16; see COSMETICS; DRESS; JEWELS AND PRECIOUS STONES;
ORNAMENTS.
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December
Dec 1
No. 2: At Death, Neither Soul Nor Spirit Continues Living (rs p. 377 4–p. 379 6)
No. 3: Adultery—To Commit Adultery Is to Sin Against God (it-1 p. 53 4–p. 54 1)
No. 2: *** rs p. 377 - p. 380 Soul ***
Can the human soul die?
Ezek. 18:4: “Look! All the souls—to me they belong. As the soul of the father so likewise the
soul of the son—to me they belong. The soul* that is sinning—it itself will die.” (*Hebrew
reads “the ne′phesh.” KJ, AS, RS, NE, and Dy render it “the soul.” Some translations say “the
man” or “the person.”)
Matt. 10:28: “Do not become fearful of those who kill the body but cannot kill the soul [or,
“life”]; but rather be in fear of him that can destroy both soul* and body in Gehenna.” (*Greek
has the accusative case of psy·khe′. KJ, AS, RS, NE, TEV, Dy, JB, and NAB all render it
“soul.”)
Acts 3:23: “Indeed, any soul [Greek, psy·khe′] that does not listen to that Prophet will be
completely destroyed from among the people.”
Is it possible for human souls (people) to live forever?
See pages 243-247, under the heading “Life.”
Is the soul the same as the spirit?
Eccl. 12:7: “Then the dust returns to the earth just as it happened to be and the spirit [or, lifeforce; Hebrew, ru′ach] itself returns to the true God who gave it.” (Notice that the Hebrew
word for spirit is ru′ach; but the word translated soul is ne′phesh. The text does not mean that
at death the spirit travels all the way to the personal presence of God; rather, any prospect
for the person to live again rests with God. In similar usage, we may say that, if required
payments are not made by the buyer of a piece of property, the property “returns” to its
owner.) (KJ, AS, RS, NE, and Dy all here render ru′ach as “spirit.” NAB reads “life breath.”)
Eccl. 3:19: “There is an eventuality as respects the sons of mankind and an eventuality as
respects the beast, and they have the same eventuality. As the one dies, so the other dies;
and they all have but one spirit [Hebrew, ru′ach].” (Thus both mankind and beasts are shown
to have the same ru′ach, or spirit. For comments on verses 20, 21, see page 383.)
Heb. 4:12: “The word of God is alive and exerts power and is sharper than any two-edged
sword and pierces even to the dividing of soul [Greek, psy·khes′; “life,” NE] and spirit [Greek,
pneu′ma·tos], and of joints and their marrow, and is able to discern thoughts and intentions of
the heart.” (Observe that the Greek word for “spirit” is not the same as the word for “soul.”)
Does conscious life continue for a person after the spirit leaves the body?
Ps. 146:4: “His spirit [Hebrew, from ru′ach] goes out, he goes back to his ground; in that day
his thoughts do perish.” (NAB, Ro, Yg, and Dy [145:4] here render ru′ach as “spirit.” Some
translations say “breath.”) (Also Psalm 104:29)
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What is the origin of Christendom’s belief in an immaterial, immortal soul?
“The Christian concept of a spiritual soul created by God and infused into the body at
conception to make man a living whole is the fruit of a long development in Christian
philosophy. Only with Origen [died c. 254 C.E.] in the East and St. Augustine[died 430 C.E.]
in the West was the soul established as a spiritual substance and a philosophical concept
formed of its nature. . . . His [Augustine’s] doctrine . . . owed much (including some
shortcomings) to Neoplatonism.”—New Catholic Encyclopedia (1967), Vol. XIII, pp. 452, 454.
“The concept of immortality is a product of Greek thinking, whereas the hope of a
resurrection belongs to Jewish thought. . . . Following Alexander’s conquests Judaism
gradually absorbed Greek concepts.”—Dictionnaire Encyclopédique de la Bible (Valence,
France; 1935), edited by Alexandre Westphal, Vol. 2, p. 557.
“Immortality of the soul is a Greek notion formed in ancient mystery cults and elaborated by
the philosopher Plato.”—Presbyterian Life, May 1, 1970, p. 35.
“Do we believe that there is such a thing as death? . . . Is it not the separation of soul and
body? And to be dead is the completion of this; when the soul exists in herself, and is
released from the body and the body is released from the soul, what is this but death? . . .
And does the soul admit of death? No. Then the soul is immortal? Yes.”—Plato’s
“Phaedo,” Secs. 64, 105, as published in Great Books of the Western World (1952), edited
by R. M. Hutchins, Vol. 7, pp. 223, 245, 246.
“The problem of immortality, we have seen, engaged the serious attention of the Babylonian
theologians. . . . Neither the people nor the leaders of religious thought ever faced the
possibility of the total annihilation of what once was called into existence. Death was a
passage to another kind of life.”—The Religion of Babylonia and Assyria (Boston, 1898),
M. Jastrow, Jr., p. 556.
No. 3: *** it-1 p. 53 4–p. 54 1 ***
ADULTERY
As used in the Bible, adultery generally refers to voluntary sexual intercourse by a married
person with one of the opposite sex other than one’s mate, or, during the time that the
Mosaic Law was in effect, such intercourse by any man with a married or a betrothed
woman. The Hebrew root meaning “commit adultery” is na·’aph′, while its Greek counterpart
is moi·kheu′o.—Ezek. 16:32, ftn; Matt. 5:32, ftn.
Certain primitive societies allow free relations within the same tribe, but promiscuity outside
tribal bounds is considered adultery. On the history of adultery, Funk & Wagnalls Standard
Dictionary of Folklore, Mythology and Legend (1949, Vol. 1, p. 15) says: “It occurs in all parts
of the world and though it is considered reprehensible by many cultures it has enjoyed a
considerable popularity in all cultures and at all times.” Monuments attest to its prevalence in
ancient Egypt; Potiphar’s wife, who proposed that Joseph have relations with her, was such
an Egyptian. (Gen. 39:7, 10) Historically as well as at present, adultery is generally
forbidden, but penalties are seldom imposed.
Jehovah’s law separated Israel and raised the moral status of marriage and family life to a
much higher level than that of the surrounding nations. The seventh commandment of the
Decalogue stated in direct, unmistakable language: “You must not commit adultery.” (Ex.
20:14; Deut. 5:18; Luke 18:20) Adulterous invasion of another man’s domain was prohibited,
as were other forms of sexual misconduct.—See FORNICATION; PROSTITUTE.
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Under the Law of Moses the penalty for adultery was severe—death for both guilty parties:
“In case a man is found lying down with a woman owned by an owner, both of them must
then die together.” This applied even to a betrothed woman, it being considered that she had
committed adultery if she had relations with a man other than the one to whom she was duly
engaged. (Deut. 22:22-24) If suspected of adultery, a wife had to stand trial.—Num. 5:11-31;
see THIGH.
Christians, though not under Mosaic Law, must also refrain from adultery. “For the law code,
‘You must not commit adultery,’ . . . is summed up in this word, namely, ‘You must love your
neighbor as yourself.’” There can be no hypocrisy in this matter. (Rom. 13:9; 2:22) In
teaching Bible principles, Jesus raised the moral standard still higher for Christians. He
broadened out the matter of adultery, saying it was not limited to sexual contact a man might
have with a woman not his mate: “Everyone that keeps on looking at a woman so as to have
a passion for her has already committed adultery with her in his heart.” Such men are among
those who “have eyes full of adultery.”—Matt. 5:27, 28; 2 Pet. 2:14.
Jesus also pointed out that if a divorce was obtained by either husband or wife, except on the
ground of fornication (Gr., por·nei′a), the remarriage of either one would constitute adultery.
Even a single man who took such a divorced woman as his wife would be guilty of adultery.
—Matt. 5:32; 19:9; Mark 10:11, 12; Luke 16:18; Rom. 7:2, 3.
Adultery is “actually sin against God.” (Gen. 39:9) Jehovah will judge those guilty of adultery,
and none who persist in such a course “will inherit God’s kingdom.” (Mal. 3:5; 1 Cor. 6:9, 10;
Heb. 13:4) How true the proverb: “Anyone committing adultery with a woman is in want of
heart; he that does it is bringing his own soul to ruin.”—Prov. 6:32-35.
How could one become guilty of spiritual adultery?
In a spiritual sense, adultery denotes unfaithfulness to Jehovah on the part of those who are
joined to him in a covenant. Natural Israel in the Law covenant was, therefore, guilty of
spiritual adultery because of false religious practices, some of which included sex-worship
rites and disregard for the seventh commandment. (Jer. 3:8, 9; 5:7, 8; 9:2; 13:27; 23:10; Hos.
7:4) For similar reasons Jesus denounced as adulterous the generation of Jews in his day.
(Matt. 12:39; Mark 8:38) Likewise today, if Christians who are dedicated to Jehovah and who
are in the new covenant defile themselves with the present system of things, they commit
spiritual adultery.—Jas. 4:4.
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Dec 8
Bible Reading: Joshua 1-5
No. 1: Joshua 1:1-18
No. 2: What Holy Spirit Is (rs p. 380 2–p. 381 1)
No. 3: Adultery—How Could One Become Guilty of Spiritual Adultery? (it-1 p. 54 2)
No. 2: *** rs p. 380 - p. 381 Spirit ***
What is the holy spirit?
A comparison of Bible texts that refer to the holy spirit shows that it is spoken of as ‘filling’
people; they can be ‘baptized’ with it; and they can be “anointed” with it. (Luke 1:41; Matt.
3:11; Acts 10:38) None of these expressions would be appropriate if the holy spirit were a
person.
Jesus also referred to the holy spirit as a “helper” (Greek, pa·ra′kle·tos), and he said that this
helper would “teach,” “bear witness,” “speak,” and ‘hear.’ (John 14:16, 17,26; 15:26;;16:133)
It is not unusual in the Scriptures for something to be personified. For example, wisdom is
said to have “children.” (Luke 7:35) Sin and death are spoken of as being kings. (Rom. 5:14,
21) While some texts say that the spirit “spoke,” other passages make clear that this was
done through angels or humans. (Acts 4:24, 25; 28:25; Matt. 10:19, 20; compare Acts 20:23
with Acts 21:10, 11.) At 1 John 5:6-8, not only the spirit but also “the water and the blood” are
said to ‘bear witness.’ So, none of the expressions found in these texts in themselves prove
that the holy spirit is a person.
The correct identification of the holy spirit must fit all the scriptures that refer to that spirit.
With this viewpoint, it is logical to conclude that the holy spirit is the active force of God. It is
not a person but is a powerful force that God causes to emanate from himself to accomplish
his holy will.—Ps. 104:30; 2 Pet. 1:21 Acts 4:31.
No. 3: *** it-1 p. 54 Adultery ***
Adultery is “actually sin against God.” (Gen. 39:9) Jehovah will judge those guilty of adultery,
and none who persist in such a course “will inherit God’s kingdom.” (Mal. 3:5; 1 Cor. 6:9, 10;
Heb. 13:4) How true the proverb: “Anyone committing adultery with a woman is in want of
heart; he that does it is bringing his own soul to ruin.”—Prov. 6:32-35.
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Dec 15
No. 1: Joshua 8:18-29
No. 2: What Gives Evidence That a Person Has Holy Spirit? (rs p. 381 3–p. 382 1)
No. 3: Adversary—The Most Wicked Adversary of All Is Satan The Devil (it-1 p. 54)
No. 2: *** rs p. 381 - p. 382 Spirit ***
What gives evidence that a person really has the holy spirit, or “the Holy Ghost” (KJ)?
Luke 4:18, 31-35: “[Jesus read from the scroll of the prophet Isaiah:] ‘Jehovah’s spirit is upon
me, because he anointed me to declare good news’ . . . And he went down to Capernaum, a
city of Galilee. And he was teaching them on the sabbath; and they were astounded at his
way of teaching, because his speech was with authority. Now in the synagogue there was a
man with a spirit, an unclean demon, and he shouted with a loud voice . . . But Jesus
rebuked it, saying: ‘Be silent, and come out of him.’ So, after throwing the man down in their
midst, the demon came out of him without hurting him.” (What gave evidence that Jesus had
God’s spirit? The account does not say that he trembled or shouted or moved about in a
fervor. Rather, it says he spoke with authority. It is noteworthy, however, that on that
occasion a demonic spirit did move a man to shout and fall onto the floor.)
Acts 1:8 says that when Jesus’ followers received holy spirit they would be witnesses about
him. According to Acts 2:1-11, when they did receive that spirit, observers were impressed
by the fact that, although the ones speaking were all Galileans, they were speaking about the
magnificent things of God in languages that were familiar to the many foreigners who were
present. But the record does not say that there were any emotional outbursts on the part of
those who received the spirit.
It is noteworthy that when Elizabeth received the holy spirit and then gave voice to “a loud
cry” she was not in a meeting for worship but was greeting a visiting relative. (Luke 1:41, 42)
When, as reported at Acts 4:31, holy spirit came upon an assembly of disciples, the place
was shaken, but the effect of that spirit on the disciples was, not that they trembled or rolled
about, but that they ‘spoke the word of God with boldness.’ Likewise today, boldness in
speaking the word of God, zealously engaging in the work of witnessing—these are what
give evidence that a person has holy spirit.
Gal. 5:22, 23: “The fruitage of the spirit is love, joy, peace, long-suffering, kindness,
goodness, faith, mildness, self-control.” (It is this fruitage, rather than outbursts of religious
fervor, that one should look for when seeking to find people who truly have God’s spirit.)
No. 3: *** it-1 p. 54 ***
ADVERSARY
An enemy that contends with or resists; an antagonist or opponent. The Hebrew word for
“adversary” (tsar) comes from a root meaning “harass; show hostility to.” (Num. 25:18; Ps.
129:1) The Greek word an·ti′di·kos primarily refers to an “adversary at law” in a legal case
(Luke 12:58; 18:3), but it can refer to others who are adversaries, or enemies, as in 1 Peter
5:8
The most wicked Adversary, Satan the Devil, caused men and angels (see DEMON) to join
his opposition to God and man. Satan first showed his opposition in the garden of Eden,
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where, through cruel and underhanded action, he led Eve and then Adam into a course of
rebellion that brought sin and death upon all mankind. In the courts of heaven Satan
displayed his antagonism, charging Jehovah with bribing Job for his loyalty, a charge which
became an issue of universal importance.—Job 1:6-11; 2:1-5; see SATAN.
Worshipers of Jehovah in all ages have endured similar opposition from the Adversary by
means of his agents. For example, when the remnant of God’s people returned from
Babylon, there were those who tried to prevent rebuilding the temple and the city wall. (Ezra
4:1; Neh. 4:11) Hateful Haman, having the spirit of the Devil, proved to be a wicked
adversary of the Jews in the days of Queen Esther. (Es. 7:6) Christians today must be alert,
watchful, on guard, and must put up a hard fight for the faith against the Adversary’s
machinations. (Eph. 6:11, 12; Jude 3) Peter counsels: “Keep your senses, be watchful. Your
adversary, the Devil, walks about like a roaring lion, seeking to devour someone. But take
your stand against him, solid in the faith.” (1 Pet. 5:8, 9) Eventually Jehovah’s power will
triumph over all opposers.—Jer. 30:16; Mic. 5:9.
When God’s people were unfaithful he allowed their adversaries to plunder and defeat them.
(Ps. 89:42; Lam. 1:5, 7, 10, 17; 2:17; 4:12) The enemy, however, drew wrong conclusions
from these victories, taking credit for themselves and praising their gods or feeling that they
would not be called to account for the way they treated Jehovah’s people. (Deut. 32:27; Jer.
50:7) Jehovah was therefore obliged to humble these proud and boasting adversaries (Isa.
1:24; 26:11; 59:18; Nah. 1:2); and this he did for his holy name’s sake.—Isa. 64:2; Ezek.
36:21-24.
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Dec 22
No. 1: Joshua 9:16-27
No. 2: There Is No Spirit Part of Man That Survives Death (rs p. 382 5–p. 383 2)
No. 3: Affection—Maintain a Warm Personal Attachment to Jehovah and to Those
Who
Love Him (it-1 p. 55)
No. 2: *** rs p. 382 - p. 384 Spirit ***
Is there a spirit part of man that survives the death of the body?
Ezek. 18:4: “The soul that is sinning—it itself will die.” (RS, NE, KJ, and Dy all render the
Hebrew word ne′phesh in this verse as “soul,” thus saying that it is the soul that dies. Some
translations that render ne′phesh as “soul” in other passages use the expression “the man” or
“the one” in this verse. So, the ne′phesh, the soul, is the person, not an immaterial part of him
that survives when his body dies.) (See the main heading “Soul” for further details.)
Ps. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts do
perish.” (The Hebrew word here translated “spirit” is a derivative of ru′ach. Some translators
render it “breath.” When that ru′ach, or active life-force, leaves the body, the person’s
thoughts perish; they do not continue in another realm.)
Eccl. 3:19-21: “There is an eventuality as respects the sons of mankind and an eventuality as
respects the beast, and they have the same eventuality. As the one dies, so the other dies;
and they all have but one spirit, so that there is no superiority of the man over the beast, for
everything is vanity. All are going to one place. They have all come to be from the dust, and
they are all returning to the dust. Who is there knowing the spirit of the sons of mankind,
whether it is ascending upward; and the spirit of the beast, whether it is descending
downward to the earth?” (Because of the inheritance of sin and death from Adam, humans all
die and return to the dust, as animals do. But does each human have a spirit that goes on
living as an intelligent personality after it ceases to function in the body? No; verse 19
answers that humans and beasts “all have but one spirit.” Based merely on human
observation, no one can authoritatively answer the question raised in verse 21 regarding the
spirit. But God’s Word answers that there is nothing that humans have as a result of birth that
gives them superiority over beasts when they die. However, because of God’s merciful
provision through Christ, the prospect of living forever has been opened up to humans who
exercise faith, but not to animals. For many of mankind, that will be made possible by
resurrection, when active life-force from God will invigorate them again.)
Luke 23:46: “Jesus called with a loud voice and said: ‘Father, into your hands I entrust my
spirit [Greek, pneu′ma′].’ When he had said this, he expired.” (Notice that Jesus expired.
When his spirit went out he was not on his way to heaven. Not until the third day from this
was Jesus resurrected from the dead. Then, as Acts 1:3, 9 shows, it was 40 more days
before he ascended to heaven. So, what is the meaning of what Jesus said at the time of his
death? He was saying that he knew that, when he died, his future life prospects rested
entirely with God. For further comments regarding the ‘spirit that returns to God,’ see page
378, under the heading “Soul.”)
No. 3: *** it-1 p. 55 ***
AFFECTION
A strong, warm, personal attachment, such as that existing between genuine friends.
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The Hebrew word cha·shaq′, translated ‘show affection’ in Deuteronomy 7:7, has the root
meaning “be attached to.” (Gen. 34:8) The Greek verb phi·le′o is translated ‘have affection,’
“like,” ‘be fond of,’ and “kiss.” (Matt. 10:37; 23:6; John 12:25; Mark 14:44) ‘To have affection’
expresses a very close bond, of the kind that exists in close families between parents and
children. Jesus felt such a deep affection for his friend Lazarus, so that he “gave way to
tears” in connection with the death of Lazarus. (John 11:35, 36) The same expression is
used to show the strong, warm, personal attachment Jehovah has for his Son and for his
Son’s followers, as well as the warm feeling of the disciples for God’s Son.—John 5:20;
16:27; compare 1 Cor. 16:22.
It is to be noted that there is a distinction between the Greek verbs phi·le′o and a·ga·pa′o,
although many translators do not differentiate between these words. (See LOVE.) Regarding
the difference between these words, F. Zorell (Lexicon Graecum Novi Testamenti, Paris,
1961, col. 1402) says: “[A·ga·pa′o] signifies a kind of love for someone or something
occasioned freely and of our own accord because of clearly perceived reasons; [phi·le′o]
differs from this in that it indicates a tender and affectionate kind of love such as arises
spontaneously in our souls towards relatives or friends, and towards things we deem
delightful.”
The use of these two verbs in John 21 is worthy of note. Twice Jesus asked Peter if he loved
him, using the verb a·ga·pa′o. Both times Peter earnestly affirmed that he had affection for
Jesus, using the more intimate word phi·le′o. (John 21:15, 16) Finally, Jesus asked: “Do you
have affection for me?” And Peter again asserted that he did. (John 21:17) Thus, Peter
affirmed his warm, personal attachment for Jesus.
Brotherly love (Gr., phi·la·del·phi′a, literally, “affection for a brother”) should exist among all
members of the Christian congregation. (Rom. 12:10; Heb. 13:1; see also 1 Pet. 3:8.) Thus,
the relationships within the congregation should be as close, strong, and warm as in a
natural family. Even though the members of the congregation already show brotherly love,
they are urged to do it in fuller measure.—1 Thess. 4:9, 10.
The Greek word phi·lo′stor·gos, meaning “having tender affection,” is used of a person who is
close to another in warm intimacy. One of the roots of this compound term, ster′go, is
frequently used to denote a natural affection, as between family members. The apostle Paul
encouraged Christians to cultivate this quality. (Rom. 12:10) Paul also indicated that the last
days would be characterized by people “having no natural affection” (Gr., a′stor·goi) and that
such persons are deserving of death.—2 Tim. 3:3; Rom. 1:31, 32.
The Greek noun phi·li′a (friendship) is found only once in the Christian Greek Scriptures,
where James warns that “the friendship with the world is enmity with God . . . Whoever,
therefore, wants to be a friend [Gr., phi′los] of the world is constituting himself an enemy of
God.”—Jas. 4:4.
Fondness for Money. One may develop a love of money (Gr., phi·lar·gy·ri′a, literally,
“fondness of silver”) and cause much damage to himself. (1 Tim. 6:10, Int) In the first
century C.E. the Pharisees were money lovers, and this would be a characteristic of people
in the last days. (Luke 16:14; 2 Tim. 3:2) In contrast, a Christian’s manner of life should be
“free of the love of money” (Gr., a·phi·lar′gy·ros, literally, “having no fondness of silver”).
(Heb. 13:5) To attain the office of overseer in the Christian congregation, one of the
qualifications that has to be met is to be “not a lover of money.”—1 Tim. 3:3.
Tender Affections (Tender Compassions). Strong emotions often have an effect on the body.
Hence, the Greek word for intestines (splag′khna) is often used to denote “tender affections”
or “tender compassions.”—See 2 Cor. 6:12; 7:15; Phil. 2:1; Col. 3:12; Philem. 7, 12, 20; 1
John 3:17; see PITY.
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Dec 29
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Bible Reading Highlights
Theocratic Ministry School
2014
INDEX................................................................................................................................1
January.........................................................................................................................5
Jan 6..............................................................................................................................5
Jan 13............................................................................................................................8
Jan 20..........................................................................................................................10
Jan 27..........................................................................................................................12
February..................................................................................................................... 14
Feb 3........................................................................................................................... 14
Feb 10......................................................................................................................... 16
Feb 17......................................................................................................................... 18
Feb 24......................................................................................................................... 21
March ......................................................................................................................... 22
Mar 3........................................................................................................................... 22
Mar 10......................................................................................................................... 24
Mar 17......................................................................................................................... 26
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Mar 24......................................................................................................................... 28
Mar 31......................................................................................................................... 29
April.............................................................................................................................31
Apr 7............................................................................................................................ 31
Apr 14..........................................................................................................................33
Apr 21..........................................................................................................................36
Apr 28..........................................................................................................................38
May..............................................................................................................................39
May 5...........................................................................................................................39
May 12.........................................................................................................................42
May 19.........................................................................................................................44
May 26.........................................................................................................................46
June............................................................................................................................ 48
June 2..........................................................................................................................48
June 9..........................................................................................................................50
June 16........................................................................................................................52
June 23........................................................................................................................55
June 30........................................................................................................................57
July..............................................................................................................................58
July 7........................................................................................................................... 58
July 14......................................................................................................................... 60
July 21......................................................................................................................... 62
July 28......................................................................................................................... 63
August........................................................................................................................ 65
Aug 4........................................................................................................................... 65
Aug 11......................................................................................................................... 67
Aug 18......................................................................................................................... 68
Aug 25......................................................................................................................... 70
September.................................................................................................................. 71
Sept 1.......................................................................................................................... 71
Sept 8.......................................................................................................................... 73
Sept 15........................................................................................................................ 75
Sept 22........................................................................................................................ 77
Sept 29........................................................................................................................ 79
October.......................................................................................................................80
Oct 6............................................................................................................................ 80
Oct 13..........................................................................................................................82
Oct 20..........................................................................................................................84
Oct 27..........................................................................................................................86
November................................................................................................................... 87
Nov 3........................................................................................................................... 87
Nov 10......................................................................................................................... 89
Nov 17......................................................................................................................... 91
Nov 24......................................................................................................................... 93
December................................................................................................................... 94
Dec 1........................................................................................................................... 94
Dec 8........................................................................................................................... 97
Dec 15......................................................................................................................... 98
Dec 22....................................................................................................................... 100
Dec 29....................................................................................................................... 102
Genesis.....................................................................................................................106
Exodus......................................................................................................................117
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Leviticus................................................................................................................... 126
Numbers................................................................................................................... 134
Deuteronomy........................................................................................................... 142
Joshua...................................................................................................................... 150
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Genesis
Highlights from the Book of Genesis—I
“GENESIS” means “origin,” or “birth.” This is a fitting name for a book that relates how the
universe came into being, how the earth was prepared for human habitation, and how man
came to reside upon it. Moses wrote this book in the wilderness of Sinai, possibly completing
it in 1513 B.C.E.
The book of Genesis tells us about the world before the Flood, what happened as the postFlood era began, and how Jehovah God dealt with Abraham, Isaac, Jacob, and Joseph. This
article will consider highlights from Genesis 1:1–11:9, basically up to the time when Jehovah
began dealing with the patriarch Abraham.
THE WORLD BEFORE THE FLOOD
(Genesis 1:1–7:24)
The opening words of Genesis, “in the beginning,” reach back billions of years into the past.
The events of the six creative “days,” or time periods of special creative works, are described
as they would have appeared to a human observer had he been present on the earth. By the
end of the sixth day, God created man. Although Paradise is soon lost because of man’s
disobedience, Jehovah gives hope. The very first prophecy of the Bible speaks of a “seed”
who will undo the effects of sin and bruise Satan in the head.
During the following 16 centuries, Satan succeeds in turning aside from God all humans
except a few faithful ones, such as Abel, Enoch, and Noah. For example, Cain murders his
righteous brother Abel. “A start [is] made of calling on the name of Jehovah,” apparently in a
profane way. Reflecting the violent spirit of the day, Lamech composes a poem about how he
killed a young man, allegedly in self-defense. Conditions deteriorate as disobedient angelic
sons of God take women as wives and produce violent giants called Nephilim. Yet, faithful
Noah builds the ark, courageously warns others of the impending Deluge, and escapes its
devastation with his family.
Scriptural Questions Answered:
1:16—How could God produce light on the first day if the luminaries were not made until the
fourth day? The Hebrew word rendered “make” in verse 16 is not the same as the word for
“create” used in Genesis 1:1, 21, 27. “The heavens” that included the luminaries were
created long before the “first day” even began. But their light did not reach the surface of the
earth. On the first day, “there came to be light” because diffused light penetrated the cloud
layers and became visible on the earth. The rotating earth thus began to have alternating day
and night. (Genesis 1:1-3, 5) The sources of that light still remained invisible from the earth.
During the fourth creative period, however, a notable change took place. The sun, the moon,
and the stars were now made “to shine upon the earth.” (Genesis 1:17) “God proceeded to
make” them in that they could now be seen from the earth.
3:8—Did Jehovah God speak to Adam directly? The Bible reveals that when God spoke to
humans, it was often through an angel. (Genesis 16:7-11; 18:1-3, 22-26; 19:1; Judges 2:1-4;
6:11-16, 22; 13:15-22) God’s chief spokesman was his only-begotten Son, called “the Word.”
(John 1:1) Very likely God spoke to Adam and Eve through “the Word.”—Genesis 1:26-28;
2:16; 3:8-13.
3:17—In what way was the ground cursed, and for how long? The curse pronounced on the
ground meant that cultivating it would now become very difficult. The effects of the cursed
ground, with its thorns and thistles, were so keenly felt by Adam’s descendants that Noah’s
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father, Lamech, spoke of “the pain of our hands resulting from the ground which Jehovah has
cursed.” (Genesis 5:29) After the Flood, Jehovah blessed Noah and his sons, stating His
purpose that they fill the earth. (Genesis 9:1) God’s curse on the ground was apparently
lifted.—Genesis 13:10.
4:15—How did Jehovah “set up a sign for Cain”? The Bible does not say that a sign or a
mark was placed on Cain’s person in any way. The sign likely consisted of a solemn decree
that was known and observed by others and that was intended to prevent his being killed out
of revenge.
4:17—Where did Cain get his wife? Adam “became father to sons and daughters.” (Genesis
5:4) So Cain took one of his sisters or perhaps one of his nieces as a wife. Later, God’s Law
to the Israelites did not permit the marriage of a fleshly brother and sister.—Leviticus 18:9.
5:24—In what way did God ‘take Enoch’? Enoch was apparently in mortal danger, but God
did not allow him to suffer at the hands of his enemies. “Enoch was transferred so as not to
see death,” wrote the apostle Paul. (Hebrews 11:5) This does not mean that God took him to
heaven, where he kept on living. Jesus was the first one to ascend to heaven. (John 3:13;
Hebrews 6:19, 20) Enoch’s being “transferred so as not to see death” may mean that God
put him in a prophetic trance and then terminated his life while he was in that state. Under
such circumstances, Enoch did not suffer, or “see death,” at the hands of his enemies.
Lessons for Us:
1:26. Being made in God’s image, humans have the capacity to reflect godly attributes.
Surely we should try to cultivate such qualities as love, mercy, kindness, goodness, and
patience, reflecting the One who made us.
2:22-24. Marriage is God’s arrangement. The marriage bond is permanent and sacred, with
the husband serving as head of the family.
3:1-5, 16-23. Happiness is dependent on our recognizing Jehovah’s sovereignty in our
personal life.
3:18, 19; 5:5; 6:7; 7:23. Jehovah’s word always comes true.
4:3-7. Jehovah was pleased with Abel’s offering because he was a righteous man of faith.
(Hebrews 11:4) On the other hand, as his actions indicated, Cain lacked faith. His works
were wicked, marked by jealousy, hatred, and murder. (1 John 3:12 Moreover, he probably
gave little more than superficial thought to his offering and merely went through the motions
of presenting it. Should not our sacrifices of praise to Jehovah be wholehearted and
accompanied by a proper attitude and right conduct?
*** si pp. 14-15 pars. 9-13 Bible Book Number 1—Genesis ***
9 Creation of the heavens and the earth, and the preparation of the earth for human
habitation (Genesis 1:1–2:25). Reaching back evidently through billions of years of time,
Genesis opens with impressive simplicity: “In the beginning God created the heavens and
the earth.” Significantly, this opening sentence identifies God as the Creator and his material
creation as the heavens and the earth. In majestic, well-chosen words, the first chapter
continues on to give a general account of the creative work relative to the earth. This is
accomplished in six time periods called days, each beginning with an evening, when the
creative work for that period is undefined, and ending in the brightness of a morning, as the
glory of the creative work becomes clearly manifest. On successive “days” appear the light;
the expanse of the atmosphere; dry land and vegetation; the luminaries to divide day and
night; fish and fowl; and land animals and finally man. God here makes known his law
governing kinds, the impassable barrier making it impossible for one kind to evolve into
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another. Having made man in His own image, God announces His threefold purpose for man
on earth: to fill it with righteous offspring, to subdue it, and to have in subjection the animal
creation. The seventh “day” is blessed and pronounced sacred by Jehovah, who now
proceeds ‘to rest from all his work that he has made.’ The account next gives a close-up, or
magnified view, of God’s creative work as regards man. It describes the garden of Eden and
its location, states God’s law of the forbidden tree, relates Adam’s naming of the animals,
and then gives the account of Jehovah’s arranging the first marriage by forming a wife from
Adam’s own body and bringing her to Adam.
10 Sin and death enter the world; “seed” foretold as deliverer (Genesis 3:1–5:5). The woman
eats the forbidden fruit and persuades her husband to join her in rebellion, and so Eden
becomes defiled through disobedience. God immediately points to the means by which his
purpose will be accomplished: “And Jehovah God proceeded to say to the serpent [Satan,
the invisible instigator of the rebellion]: ‘ . . . And I shall put enmity between you and the
woman and between your seed and her seed. He will bruise you in the head and you will
bruise him in the heel.’” (Genesis 3:14, 15) Man is expelled from the garden, to live in pain
and sweatful toil among thorns and thistles. Finally, he must die and return to the ground
from which he had been taken. Only his offspring may hope in the promised Seed.
11 The ravages of sin continue outside Eden. Cain, the first man-child born, becomes the
murderer of his brother Abel, a faithful servant of Jehovah. Jehovah banishes Cain to the
land of Fugitiveness, where he brings forth offspring later wiped out by the Deluge. Adam
now has another son, Seth, who becomes father to Enosh; at this time men begin to call on
the name of Jehovah in hypocrisy. Adam dies at 930 years of age.
12 Wicked men and angels ruin the earth; God brings the Deluge (Genesis 5:6–11:9). The
genealogy through Seth is here given. Outstanding among these descendants of Seth is
Enoch, who sanctifies Jehovah’s name by “walking with the true God.” (Genesis 5:22) The
next man of notable faith is Enoch’s great-grandson Noah, born 1,056 years after Adam’s
creation. During this time something occurs to increase the violence in the earth. Angels of
God forsake their heavenly habitation to marry the good-looking daughters of men. This
unauthorized cohabitation produces a hybrid race of giants known as the Nephilim (meaning
“Fellers”), who make a name, not for God, but for themselves. Jehovah therefore announces
to Noah that He is going to wipe out man and beast because of the continuing badness of
mankind. Only Noah finds favor with Jehovah.
13 Noah becomes father to Shem, Ham, and Japheth. As violence and ruination continue in
the earth, Jehovah reveals to Noah that He is about to sanctify His name by means of a
great flood, and He commands Noah to build an ark of preservation, giving him detailed
building plans. Noah promptly obeys and gathers his family of eight persons, together with
beasts and birds; then, in the 600th year of his life (2370 B.C.E.), the Flood begins. The
downpour continues for 40 days, until even the tall mountains are covered by as much as 15
cubits (c. 22 ft) of water. When, after one year, Noah is finally able to lead his family out of
the ark, his first act is to offer a great sacrifice of thanksgiving to Jehovah.
6:6—In what sense can it be said that Jehovah “felt regrets” that he had made man? Here
the Hebrew word translated “felt regrets” pertains to a change of attitude or intention.
Jehovah is perfect and therefore did not make a mistake in creating man. However, he did
have a change of mental attitude as regards the wicked pre-Flood generation. God turned
from the attitude of the Creator of humans to that of a destroyer of them because of his
displeasure with their wickedness. The fact that he preserved some humans shows that his
regrets were confined to those who had become wicked.—2 Peter 2:5, 9.
7:2—What was used as a basis for making a distinction between clean and unclean
animals? The basis of distinction evidently pertained to the use of sacrifices in worship and
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not to what could and could not be eaten. Animal flesh was not a part of man’s diet prior to
the Flood. The designations “clean” and “unclean” for food came into existence only with the
Mosaic Law, and they ended when it was abolished. (Acts 10:9-16; Ephesians 2:15)
Apparently, Noah knew what was suitable for sacrifice in the worship of Jehovah. As soon as
he left the ark, he “began to build an altar to Jehovah and to take some of all the clean
beasts and of all the clean flying creatures and to offer burnt offerings upon the altar.”—
Genesis 8:20.
7:11—Where did the water causing the global Flood come from? During the second creative
period, or “day,” when the earth’s atmospheric “expanse” was formed, there were waters
“beneath the expanse” and waters “above the expanse.” (Genesis 1:6, 7) The waters
“beneath” were those already on earth. The waters “above” were huge quantities of moisture
suspended high above the earth, forming a “vast watery deep.” These waters fell upon the
earth in Noah’s day.
Lessons for Us:
6:22. Although it took many years to build the ark, Noah did just what God had commanded.
Noah and his family were therefore preserved through the Deluge. Jehovah speaks to us
through his written Word and gives direction through his organization. It is to our benefit to
listen and obey.
7:21-24. Jehovah does not destroy the righteous along with the wicked.
MANKIND ENTERS A NEW ERA
(Genesis 8:1–11:9)
With the pre-Flood world gone, mankind enters a new era. Humans are granted permission
to eat meat but with the command to abstain from blood. Jehovah authorizes the death
penalty for murder and establishes the rainbow covenant, promising never to bring another
Deluge. Noah’s three sons become the progenitors of the entire human race, but his greatgrandson Nimrod becomes “a mighty hunter in opposition to Jehovah.” Rather than
spreading out to populate the earth, men decide to build a city named Babel and a tower to
make a celebrated name for themselves. Their intentions are thwarted when Jehovah
confuses their language and scatters them earth wide.
8:11—If the trees were ruined by the Flood, where did the dove get the olive leaf? There are
two possibilities. Since the olive is quite a hardy tree, it might have remained alive under
water for some months during the Deluge. With the abating of the floodwaters, an olive tree
that had been submerged would again be on dry ground and could put forth leaves. The olive
leaf carried to Noah by the dove could also have been taken from a fairly young sprout that
came up after the floodwaters had abated.
9:20-25—Why did Noah curse Canaan ? Very likely Canaan was guilty of some abuse or
perversion against his grandfather Noah. Though Canaan ’s father, Ham, witnessed this, he
did not interfere but appears to have spread the story. However, Noah’s other two sons,
Shem and Japheth, acted to cover their father. They were blessed for this reason, but
Canaan was cursed, and Ham suffered as a result of the shame brought upon his offspring.
10:25—How was the earth “divided” in the days of Peleg? Peleg lived from 2269 to
2030 B.C.E. It was “in his days” that Jehovah caused a great division by confusing the
language of Babel ’s builders and scattering them over all the surface of the earth. (Genesis
11:9) Thus, “the earth [or, the earth’s population] was divided” in the days of Peleg.
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Lessons for Us:
9:1; 11:9. No human scheme or effort can thwart Jehovah’s purpose.
10:1-32. The two records of genealogy surrounding the account of the Flood—chapters 5
and 10—connect the entire human race with the first man, Adam, through Noah’s three sons.
Assyrians, Chaldeans, Hebrews, Syrians, and some Arabian tribes, are descendants of
Shem. Ethiopians, Egyptians, Canaanites, and some African and Arabian tribes descended
from Ham. Indo-Europeans are descendants of Japheth. All humans are related, and all are
born equal before God. (Acts 17:26) This truth must affect how we view and treat others.
God’s Word Can Exert Power
The first part of the book of Genesis contains the only accurate account of early human
history. In these pages, we gain insight into God’s purpose for putting man on the earth. How
reassuring to see that no human efforts, like those of Nimrod, can prevent its fulfillment!
As you do the weekly Bible reading in preparation for the Theocratic Ministry School ,
considering what is stated under the section “Scriptural Questions Answered” will help you to
understand some of the difficult Scriptural passages. The comments under “Lessons for Us”
will show you how you can benefit from the Bible reading for the week. When appropriate,
they can also provide the basis for a local needs part on the Service Meeting. Jehovah’s
Word is indeed alive and can exert power in our lives.—Hebrews 4:12.
*** si p. 15 pars. 14-15 Bible Book Number 1—Genesis ***
14 Jehovah now blesses Noah and his family and commands them to fill the earth with their
offspring. God’s decree gives permission to eat meat but demands abstinence from blood,
which is the soul, or life, of the flesh, and requires the execution of a murderer. God’s
covenant nevermore to bring a deluge upon the earth is confirmed by the appearance of the
rainbow in the heavens. Later, Ham shows disrespect for Jehovah’s prophet Noah. Learning
of this, Noah curses Ham’s son Canaan, but he adds a blessing showing that Shem will be
specially favored and that Japheth also will be blessed. Noah dies at 950 years of age.
15 Noah’s three sons carry out God’s command to multiply, producing 70 families, the
progenitors of the present human race. Nimrod, grandson of Ham, is not counted in,
evidently because he becomes “a mighty hunter in opposition to Jehovah.” (Genesis 10:9)
He sets up a kingdom and starts to build cities. At this time all the earth has one language.
Instead of scattering over the earth to populate and cultivate it, men decide to build a city and
a tower with its top in the heavens so that they can make a celebrated name for themselves.
However, Jehovah thwarts their intention by confusing their language, and so scatters them.
The city is called Babel (meaning “Confusion”).
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Highlights from the Book of Genesis—II
FROM the creation of the first man, Adam, to the death of Jacob’s son Joseph, Genesis
covers 2,369 years of human history. The first 10 chapters as well as 9 verses of the 11th
chapter, covering the account from creation to the tower of Babel , were discussed in the
preceding issue of this magazine. This article considers highlights from the remainder of
Genesis, pertaining to God’s dealings with Abraham, Isaac, Jacob, and Joseph.
ABRAHAM BECOMES GOD’S FRIEND
(Genesis 11:10–23:20)
Some 350 years after the Flood, a man who proves to be very special to God is born in the
line of descent of Noah’s son Shem. His name is Abram, later changed to Abraham. At God’s
command, Abram leaves the Chaldean city of Ur and becomes a tent dweller in a land that
Jehovah promises to give to him and his descendants. Because of his faith and obedience,
Abraham comes to be called “Jehovah’s friend.”—James 2:23.
J
ehovah takes action against the wicked inhabitants of Sodom and its nearby cities, while Lot
and his daughters are preserved alive. A promise of God is fulfilled in the birth of Abraham’s
son Isaac. Years later, Abraham’s faith is tested when Jehovah instructs him to offer this son
as a sacrifice. Abraham is ready to obey but is stopped by an angel. There is no doubt that
Abraham is a man of faith, and he is assured that by means of his seed, all nations will bless
themselves. The death of his beloved wife, Sarah, brings much sorrow to Abraham.
12:1-3—When did the Abrahamic covenant go into effect, and for how long? Jehovah’s
covenant with Abram that “all the families of the ground will certainly bless themselves by
means of [Abram]” apparently went into effect when Abram crossed the Euphrates on his
way to Canaan . This must have been on Nisan 14, 1943 B.C.E.—430 years before Israel
was delivered from Egypt . (Exodus 12:2, 6, 7, 40, 41) The Abrahamic covenant is “a
covenant to time indefinite.” It remains in effect until the blessing of the families of the earth
and the destruction of all God’s enemies have been accomplished.—Genesis 17:7; 1
Corinthians 15:23-26
15:13—When was the foretold 400-year affliction of Abram’s offspring fulfilled? This period of
affliction began in 1913 B.C.E. when Abraham’s son Isaac was weaned at about 5 years of
age and his 19-year-old half brother, Ishmael, was “poking fun” at him. (Genesis 21:8-14;
Galatians 4:29) It ended with the deliverance of the Israelites from Egyptian bondage in
1513 B.C.E.
16:2—Was it proper for Sarai to offer her maidservant Hagar as a wife to Abram? Sarai’s
offer was in line with the custom of the day—that a barren wife was obligated to provide her
husband with a concubine in order to produce an heir. The practice of polygamy first
appeared in the line of Cain. Eventually, it became a custom and was adopted by some
worshipers of Jehovah. (Genesis 4:17-19; 16:1-3; 29:21-28) However, Jehovah never
abandoned his original standard of monogamy. (Genesis 2:21, 22) Noah and his sons, to
whom the command to ‘be fruitful and fill the earth’ was repeated, were evidently all
monogamous. (Genesis 7:7; 9:1; 2 Peter 2:5 And this standard of monogamy was
reasserted by Jesus Christ.—Matthew 19:4-8; 1 Timothy 3:2, 12.
Lessons for Us:
13:8, 9. What a beautiful model Abraham provides in handling differences! Never should we
sacrifice peaceful relationships for the sake of financial gain, personal preferences, or pride.
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15:5, 6. When Abraham was getting old and had not yet had a son, he spoke with his God
about the matter. Jehovah, in turn, reassured him. The result? Abraham “put faith in
Jehovah.” If we open our hearts to Jehovah in prayer, accept his reassurances from the
Bible, and obey him, our faith will be strengthened.
15:16. Jehovah withheld the execution of his judgment upon the Amorites (or, Canaanites)
for four generations. Why? Because he is a patient God. He waited until all hope of
improvement was gone. Like Jehovah, we need to be patient.
19:8—Was it not wrong for Lot to offer his daughters to the Sodomites? According to the
Oriental code, it was a host’s responsibility to protect the guests in his home, defending them
even to the point of death if necessary. Lot was prepared to do that. He bravely went out to
the mob, closed the door behind him, and faced them alone. By the time he offered his
daughters, Lot likely realized that his guests were messengers from God, and he may have
reasoned that God could protect his daughters as He had protected his aunt Sarah in Egypt .
(Genesis 12:17-20) Indeed, as the matter turned out, Lot and his daughters were kept safe.
19:30-38—Did Jehovah condone Lot ’s getting drunk and fathering sons by his two
daughters? Jehovah condones neither incest nor drunkenness. (Leviticus 18:6, 7, 29; 1
Corinthians 6:9, 10) Lot actually deplored the “lawless deeds” of Sodom ’s inhabitants. (2
Peter 2:6-8 The very fact that Lot’s daughters got him intoxicated suggests that they realized
that he would not consent to having sexual relations with them while he was sober. But as
aliens in the land, his daughters felt that this was the only way to prevent the extinction of
Lot ’s family. The account is in the Bible to reveal the relationship of the Moabites (through
Moab) and the Ammonites (through Benammi) to Abraham’s descendants, the Israelites.
Lessons for Us:
18:23-33. Jehovah does not destroy people indiscriminately. He protects the righteous.
19:16. Lot “kept lingering,” and the angels almost had to drag him and his family out of the
city of Sodom . We are wise not to lose our sense of urgency as we await the end of the
wicked world.
19:26. How foolish to be distracted by or longingly look back at what we have left behind in
the world!
16 God’s dealings with Abraham (Genesis 11:10–25:26). The important line of descent from
Shem to Terah’s son Abram is traced, supplying also the chronological links. Instead of
seeking a name for himself, Abram exercises faith in God. He leaves the Chaldean city of Ur
at God’s command and, at 75 years of age, crosses the Euphrates on his way to the land of
Canaan, calling on the name of Jehovah. Because of his faith and obedience, he comes to
be called “Jehovah’s friend [lover],” and God establishes his covenant with him. (Jas. 2:23; 2
Chron. 20:7 Isa. 41:8) God protects Abram and his wife during a brief stay in Egypt. Back in
Canaan, Abram shows his generosity and peaceableness by allowing his nephew and fellow
worshiper, Lot, to select the best part of the land. Later, he rescues Lot from four kings who
have captured him. Then, returning from the fight, Abram meets Melchizedek, king of Salem,
who as priest of God blesses Abram, and to whom Abram pays tithes.
17 God later appears to Abram, announcing that He is Abram’s shield and enlarging on the
covenant promise by revealing that Abram’s seed will become as the stars of heaven for
number. Abram is told that his seed will suffer affliction for 400 years but will be delivered by
God, with judgment upon the afflicting nation. When Abram is 85 years old, Sarai his wife,
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still childless, gives him her Egyptian maidservant Hagar that he may have a child by her.
Ishmael is born and is viewed as the possible heir. However, Jehovah purposes differently.
When Abram is 99 years old, Jehovah changes his name to Abraham, changes Sarai’s name
to Sarah, and promises that Sarah will bear a son. The covenant of circumcision is given to
Abraham, and he immediately has his household circumcised.
18 God now announces to His friend Abraham His determination to destroy Sodom and
Gomorrah because of their heavy sin. Angels of Jehovah warn Lot and help him to flee from
Sodom with his wife and two daughters. However, his wife, lingering to look at the things
behind, becomes a pillar of salt. In order to procure offspring, Lot’s daughters get their father
intoxicated with wine, and through intercourse with him, they bear two sons, who become the
fathers of the nations of Moab and Ammon.
19 God protects Sarah from contamination by Abimelech of the Philistines. The promised
heir, Isaac, is born when Abraham is 100 years old and Sarah about 90. Some five years
after this, the 19-year-old Ishmael pokes fun at Isaac, the heir, resulting in the dismissal of
Hagar and Ishmael, with God’s approval. Some years later, God tests Abraham by
commanding him to sacrifice his son Isaac on one of the mountains of Moriah. Abraham’s
great faith in Jehovah does not waver. He attempts to offer up his son and heir but is stopped
by Jehovah, who provides a ram as a substitute sacrifice. Jehovah again confirms His
promise to Abraham, saying that He will multiply Abraham’s seed like the stars of heaven
and the grains of sand that are on the seashore. He shows that this seed will take
possession of the gate of his enemies and that all nations of the earth will certainly bless
themselves by means of the Seed.
20 Sarah dies at the age of 127 and is buried in a field that Abraham buys from the sons of
Heth. Abraham now sends his chief household servant to obtain a wife for Isaac from the
country of his relatives. Jehovah guides the servant to the family of Nahor’s son Bethuel, and
arrangements are made for Rebekah to return with him. Rebekah goes willingly, with her
family’s blessing, and becomes the bride of Isaac. Abraham, on his part, takes another wife,
Keturah, who bears him six sons. However, he gives these gifts and sends them away and
makes Isaac his sole heir. Then, at the age of 175, Abraham dies.
21 As Jehovah had foretold, Isaac’s half brother Ishmael becomes the head of a great
nation, founded upon his 12 chieftain-sons. For 20 years Rebekah remains barren, but Isaac
keeps on entreating Jehovah, and she gives birth to twins, Esau and Jacob, of whom
Jehovah had told her the older would serve the younger. Isaac is now 60 years old.
JACOB HAS 12 SONS
(Genesis 24:1–36:43)
Abraham arranges for Isaac’s marriage to Rebekah, a woman having faith in Jehovah. She
gives birth to the twins Esau and Jacob. Esau despises his birthright and sells it to Jacob,
who later receives his father’s blessing. Jacob flees to Paddan-aram, where he marries Leah
and Rachel and tends the flocks of their father for some 20 years before departing with his
family. By Leah, Rachel, and their two maidservants, Jacob has 12 sons as well as
daughters. Jacob grapples with an angel and is blessed, and his name is changed to Israel .
28:12, 13—What was the significance of Jacob’s dream involving “a ladder”? This “ladder,”
which may have looked like a rising flight of stones, indicated that there is communication
between earth and heaven. God’s angels ascending and descending on it showed that
angels minister in some important way between Jehovah and humans who have his
approval.—John 1:51.
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Lessons for Us:
25:23. Jehovah has the ability to detect the genetic bent of the unborn and to exercise his
foreknowledge and select beforehand whom he chooses for his purposes. Yet, he does not
predetermine the final destiny of individuals.—Hosea 12:3; Romans 9:10-12.
25:32; 32:24-29. Jacob’s concern about obtaining the birthright and his wrestling all night
with an angel to get a blessing show that he truly appreciated sacred things. Jehovah has
entrusted us with a number of sacred things, such as our relationship with him and his
organization, the ransom, the Bible, and our Kingdom hope. May we prove to be like Jacob in
showing appreciation for them.
30:14, 15—Why did Rachel relinquish an opportunity to conceive in exchange for some
mandrakes? In ancient times, the fruit of the mandrake plant was used in medicine as a
narcotic and for preventing or relieving spasms. The fruit was also credited with the capacity
to excite sexual desire and to increase human fertility or aid in conception. (Song Of
Solomon 7:13) While the Bible does not reveal Rachel’s motive for the exchange, she may
have thought that the mandrakes would help her conceive and end her reproach of being
barren. However, it was some years before Jehovah “opened her womb.”—Genesis 30:2224.
Lessons for Us:
34:1, 30. The trouble that “brought ostracism” upon Jacob started because Dinah made
friends with people who did not love Jehovah. We must choose our associates wisely.
Lessons for Us:
JEHOVAH BLESSES JOSEPH IN EGYPT
(Genesis 37:1–50:26)
Jealousy moves Jacob’s sons to sell their brother Joseph as a slave. In Egypt, Joseph is
imprisoned because he faithfully and courageously adheres to God’s moral standards. In
time, he is brought forth from prison to interpret Pharaoh’s dreams, which foretell seven
years of plenty followed by seven years of famine. Joseph is then made Egypt’s food
administrator. His brothers come to Egypt seeking food because of the famine. The family is
reunited and settled in the fertile land of Goshen . On his deathbed Jacob blesses his sons
and utters a prophecy that gives sure hope of great blessings in centuries to come. Jacob’s
remains are taken to Canaan for burial. When Joseph dies at the age of 110, his body is
embalmed, eventually to be transported to the Promised Land.—Exodus 13:19.
Lessons for Us:
38:26. Judah was wrong in his dealings with his widowed daughter-in-law, Tamar. However,
when confronted with his responsibility for her pregnancy, Judah humbly admitted his error.
We too should be quick to acknowledge our mistakes.
39:9. Joseph’s response to Potiphar’s wife shows that his thinking was attuned to God’s
thinking on the matter of morals and that his conscience was guided by godly principles.
Should we not also strive for the same as we grow in accurate knowledge of the truth?
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25 To Egypt for the preservation of life (Genesis Genesis 37:2–50:26). Because of Jehovah’s
favor and some dreams that he causes Joseph to have, the older brothers come to hate
Joseph. They scheme to kill him but instead sell him to some passing Ishmaelite merchants.
Dipping Joseph’s striped garment in the blood of a goat, they present it to Jacob as evidence
that the young lad of 17 has been killed by a wild beast. Joseph is taken to Egypt and sold to
Potiphar, the chief of Pharaoh’s bodyguard.
26 Chapter 38 digresses momentarily to give the account of the birth of Perez to Tamar,
who, by strategy, causes Judah her father-in-law to perform the marriage due toward her that
should have been performed by his son. This account again underlines the extreme care with
which the Scriptures record each development leading to the production of the Seed of
promise. Judah’s son Perez becomes one of the ancestors of Jesus.—Luke 3:23, 33.
Lessons for Us:
41:14-16, 39, 40. Jehovah can bring about a reversal of circumstances for those who fear
him. When adversities strike, we are wise to put our trust in Jehovah and remain faithful to
him.
They Had Abiding Faith
Abraham, Isaac, Jacob, and Joseph were indeed God-fearing men of faith. The account of
their lives, contained in the book of Genesis, is truly faith-strengthening and teaches us many
valuable lessons.
You can benefit from this account as you carry out your weekly Bible reading assignment for
the Theocratic Ministry School. Considering the foregoing will help make the account come
alive.
*** si p. 17 par. 27 Bible Book Number 1—Genesis ***
27 Meanwhile, Jehovah blesses Joseph in Egypt, and Joseph becomes great in Potiphar’s
household. However, difficulty pursues him when he refuses to reproach God’s name by
fornication with Potiphar’s wife, so he is falsely accused and thrown into prison. There he is
used by Jehovah in interpreting the dreams of two fellow prisoners, Pharaoh’s cupbearer and
his baker. Later, when Pharaoh has a dream that greatly worries him, Joseph’s ability is
called to his attention, so that he is quickly brought to Pharaoh from his prison hole. Giving
the credit to God, Joseph interprets the dream as forecasting seven years of plenty, to be
followed by seven years of famine. Pharaoh recognizes “the spirit of God” upon Joseph and
appoints him prime minister to handle the situation. (Gen. 41:38) Now 30 years of age,
Joseph administers wisely by storing up foodstuffs during the seven years of plenty. Then
during the worldwide famine that follows, he sells the grain to the people of Egypt and of
other nations who come to Egypt for food.
43:32—Why was eating a meal with the Hebrews detestable to the Egyptians? This may
largely have been because of religious prejudice or racial pride. The Egyptians also detested
shepherds. (Genesis 46:34) Why? Sheepherders may simply have been near the bottom in
the Egyptian caste system. Or it could be that since the land available for cultivation was
limited, the Egyptians despised those seeking pasture for flocks.
44:5—Did Joseph actually use a cup to read omens? The silver cup and what was said
about it were evidently part of a subterfuge or stratagem. Joseph was a faithful worshiper of
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Jehovah. He did not really use the cup to read omens, even as Benjamin did not actually
steal it.
49:10—What is the meaning of “the scepter” and “the commander’s staff”? A scepter is a
baton carried by a ruler as a symbol of royal authority. The commander’s staff is a long rod
denoting his power to command. Jacob’s reference to these indicated that significant
authority and power would reside with the tribe of Judah until the coming of Shiloh . This
descendant of Judahis Jesus Christ, the one upon whom Jehovah has bestowed heavenly
rulership. Christ holds royal authority and possesses the power to command.—Psalm 2:8, 9;
Isaiah 55:4; Daniel 7:13, 14.
*** si p. 17 par. 29 Bible Book Number 1—Genesis ***
29 As Jacob draws close to death, he blesses Ephraim and Manasseh, the sons of Joseph,
and then calls his own 12 sons together to tell them what will happen to them “in the final part
of the days.” (Genesis 49:1) He now gives in detail a series of prophecies, all of which have
since come to remarkable fulfillment. Here he foretells that the scepter of rulership will
remain in the tribe of Judah until the coming of Shiloh (meaning “He Whose It Is; He to
Whom It Belongs”), the promised Seed. After thus blessing the heads of the 12 tribes and
giving commands concerning his own future burial in the Land of Promise, Jacob dies at the
age of 147 years. Joseph continues to care for his brothers and their households until his
own death at 110 years of age, at which time he expresses his faith that God will again bring
Israel into their land and requests that his bones too be taken to that Land of Promise.
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Exodus
Highlights From the Book of Exodus
IT IS a true story of the deliverance of those who were made to “slave under tyranny.”
(Exodus 1:13) It is also an exciting account of the birth of a nation. Astounding miracles,
superb legislation, and the construction of the tabernacle are among its absorbing features.
In essence, this is what the Bible book of Exodus contains.
Written by the Hebrew prophet Moses, Exodus relates the experiences of the Israelites over
a period of 145 years—from Joseph’s death in 1657 B.C.E. to the completion of the
tabernacle in 1512 B.C.E. Yet, the account is of more than mere historical interest. It is a part
of God’s word, or message, to mankind. As such, it “is alive and exerts power.” (Hebrews
4:12) Exodus, then, has real meaning for us.
“GOD HEARD THEIR GROANING”
(Exodus 1:1–4:31)
Jacob’s descendants living in Egypt increase so rapidly that by royal mandate they are made
to suffer as slaves. Pharaoh even decrees death for all Israelite male infants. Escaping such
an end is a three-month-old baby, Moses, who is adopted by Pharaoh’s daughter. Although
he is brought up in the royal household, at the age of 40, Moses sides with his own people
and kills an Egyptian. (Acts 7:23, 24) Forced to flee, he goes to Midian. There he gets
married and lives as a shepherd. At a miraculously burning bush, Jehovah commissions
Moses to return to Egypt to lead the Israelites out of slavery. His brother, Aaron, is appointed
to be his spokesman.
3:1—What kind of priest was Jethro? In patriarchal times the family head served as a priest
for his family. Jethro was evidently the patriarchal head of a tribe of Midianites. Since the
Midianites were Abraham’s descendants by Keturah, they were perhaps exposed to the
worship of Jehovah.—Genesis 25:1, 2.
4:11—In what sense does Jehovah ‘appoint the speechless, the deaf, and the blind’?
Although Jehovah has on occasion caused blindness and muteness, he is not responsible
for every case of such disabilities. (Genesis 19:11; Luke 1:20-22, 62-64) These are the result
of inherited sin. (Job 14:4; Romans 5:12) Since God has allowed this situation to exist,
however, he could speak of himself as ‘appointing’ the speechless, the deaf, and the blind.
4:16—How was Moses to “serve as God” to Aaron? Moses was a representative of God.
Hence, Moses became “as God” to Aaron, who spoke representatively for Moses.
Lessons for Us:
1:7, 14. Jehovah supported his people when they were oppressed in Egypt. He similarly
sustains his modern-day Witnesses, even in the face of intense persecution.
1:17-21. Jehovah remembers us “for good.”—Nehemiah 13:31.
3:7-10. Jehovah is sensitive to the outcry of his people.
3:14. Jehovah unfailingly carries out his purposes. We can therefore be confident that he will
turn our Bible-based hopes into reality.
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4:10, 13. Moses displayed so much lack of confidence in his ability to speak that even when
assured of divine backing, he begged God to send someone else to speak to Pharaoh. Still,
Jehovah used Moses and gave him the wisdom and strength needed to carry out his
assignment. Instead of focusing on our inadequacies, may we rely on Jehovah and faithfully
fulfill our commission to preach and to teach.—Matthew 24:14; 28:19, 20.
ASTOUNDING MIRACLES BRING DELIVERANCE
(Exodus 5:1–15:21)
Moses and Aaron appear before Pharaoh, asking that the Israelites be permitted to celebrate
a festival to Jehovah in the wilderness. The Egyptian ruler defiantly refuses. Jehovah uses
Moses to bring about one telling blow after another. Only after the tenth plague does
Pharaoh let the Israelites go. Soon, however, he and his military forces are in hot pursuit. But
Jehovah opens an escape corridor through the Red Sea and delivers his people. The
pursuing Egyptians drown as the sea closes in on them.
6:3—In what way had God’s name not been made known to Abraham, Isaac, and Jacob?
These patriarchs used the divine name and received promises from Jehovah. Yet, they did
not know or experience Jehovah as the one who caused these promises to be fulfilled.—
Genesis 12:1, 2; 15:7, 13-16; 26:24; 28:10-15.
*** si pp. 20-21 pars. 9-13 Bible Book Number 2—Exodus ***
9 Jehovah commissions Moses, emphasizing His own Memorial Name (Exodus 1:1–4:31).
After naming the sons of Israel who have come down into Egypt, Exodus next records the
death of Joseph. In time a new king arises over Egypt. When he sees that the Israelites keep
on “multiplying and growing mightier at a very extraordinary rate,” he adopts repressive
measures, including forced labor, and tries to reduce Israel’s male population by ordering the
destruction of all newborn male children. (Exodus 1:7) It is under these circumstances that a
son is born to an Israelite of the house of Levi. This child is the third in the family. When he is
three months old, his mother hides him in a papyrus ark among the reeds by the bank of the
Nile River. He is found by the daughter of Pharaoh, who likes the boy and adopts him. His
own mother becomes his nursemaid, and as a result, he grows up in an Israelite home. Later
on he is brought to Pharaoh’s court. He is named Moses, meaning “Drawn Out [that is, saved
out of water].”—Ex. 2:10; Acts 7:17-22.
10 This Moses is interested in the welfare of his fellow Israelites. He kills an Egyptian for
mistreating an Israelite. As a result, he has to flee, and so he comes into the land of Midian.
There he marries Zipporah the daughter of Jethro, the priest of Midian. In time Moses
becomes father to two sons, Gershom and Eliezer. Then, at the age of 80, after he has spent
40 years in the wilderness, Moses is commissioned by Jehovah for a special service in
sanctification of Jehovah’s name. One day while shepherding Jethro’s flock near Horeb, “the
mountain of the true God,” Moses sees a thornbush that is aflame but is not consumed.
When he goes to investigate, he is addressed by an angel of Jehovah, who tells him of God’s
purpose to bring His people “the sons of Israel out of Egypt.” (Ex. 3:1, 10) Moses is to be
used as Jehovah’s instrument in freeing Israel from Egyptian bondage.—Acts 7:23-35.
11 Moses then asks how he is to identify God to the sons of Israel. It is here, for the first
time, that Jehovah makes known the real meaning of his name, associating it with his
specific purpose and establishing it as a memorial. “This is what you are to say to the sons of
Israel, ‘I SHALL PROVE TO BE has sent me to you . . . Jehovah the God of your forefathers,
the God of Abraham, the God of Isaac and the God of Jacob, has sent me to you.’” His
name, Jehovah, identifies him as the one who will cause his purposes in connection with his
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name people to come to pass. To this people, the descendants of Abraham, he will give the
land promised to their forefathers, “a land flowing with milk and honey.”—Ex. 3:14, 15, 17.
12 Jehovah explains to Moses that the king of Egypt will not let the Israelites go free but that
He will first have to strike Egypt with all His wonderful acts. Moses’ brother, Aaron, is given to
him as spokesman, and they receive three signs to perform to convince the Israelites that
they come in the name of Jehovah. While on the way to Egypt, Moses’ son has to be
circumcised to prevent a death in the family, reminding Moses of God’s requirements. (Gen.
17:14) Moses and Aaron gather the older men of the sons of Israel and inform them of
Jehovah’s purpose to bring them out of Egypt and to take them to the Promised Land. They
perform the signs, and the people believe.
13 The blows on Egypt (Exodus 5:1–10:29). Moses and Aaron now go in to Pharaoh and
announce that Jehovah, the God of Israel, has said: “Send my people away.” In a scornful
tone, proud Pharaoh replies: “Who is Jehovah, so that I should obey his voice to send Israel
away? I do not know Jehovah at all and, what is more, I am not going to send Israel away.”
(Exodus 5:1, 2) Instead of freeing the Israelites, he imposes harder tasks on them. However,
Jehovah renews his promises of deliverance, again tying this in with the sanctification of his
name: “I am Jehovah . . . I shall indeed prove to be God to you . . . I am Jehovah.”—Exodus
6:6-8.
7:1—How was Moses made “God to Pharaoh”? Moses was given divine power and authority
over Pharaoh. Hence, there was no need to be afraid of that king.
7:22—Where did the Egyptian priests get water that had not been turned into blood? They
could have used some water that had been taken from the Nile River before this plague.
Unaffected water apparently could also be collected by digging wells in the moist soil round
about the Nile River.—Exodus 7:24.
8:26, 27—Why did Moses say that Israel ’s sacrifices would be “detestable to the
Egyptians”? Many different animals were venerated in Egypt. The mention of sacrifices thus
added force and persuasiveness to Moses’ insistence that Israelbe allowed to go away to
sacrifice to Jehovah.
Lessons for Us:
7:14–12:30. The Ten Plagues were not mere coincidences. They were predicted and came
precisely as indicated. How vividly the bringing of them demonstrates the Creator’s control
over water, sunlight, insects, animals, and humans! The plagues also show that God can
selectively bring calamity upon his enemies while protecting his worshipers.
14 The sign Moses performs before Pharaoh, by having Aaron throw down his rod to
become a big snake, is imitated by the magic-practicing priests of Egypt. Although their
snakes are swallowed up by Aaron’s big snake, still Pharaoh’s heart becomes obstinate.
Jehovah now proceeds to bring ten successive heavy blows upon Egypt. First, their river Nile
and all the waters of Egypt turn to blood. Then a plague of frogs comes upon them. These
two blows are imitated by the magic-practicing priests, but the third blow, that of gnats on
man and beast, is not. The priests of Egypt have to recognize that this is “the finger of God.”
However, Pharaoh will not send Israel away.—Exodus 8:19.
15 The first three blows come upon Egyptians and Israelites alike, but from the fourth one on,
only the Egyptians are afflicted, Israel standing distinct under Jehovah’s protection. The
fourth blow is heavy swarms of gadflies. Then comes pestilence upon all the livestock of
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Egypt, followed by boils with blisters on man and beast, so that even the magic-practicing
priests are unable to stand before Moses. Jehovah again lets Pharaoh’s heart become
obstinate, declaring to him through Moses: “But, in fact, for this cause I have kept you in
existence, for the sake of showing you my power and in order to have my name declared in
all the earth.” (Exodus 9:16) Moses then announces to Pharaoh the next blow, “a very heavy
hail,” and here the Bible registers for the first time that some among Pharaoh’s servants fear
Jehovah’s word and act on it. The eighth and ninth blows—an invasion of locusts and a
gloomy darkness—follow in quick succession, and the obstinate, enraged Pharaoh threatens
Moses with death if he tries to see his face again.—Exodus 9:18.
12:29—Who were reckoned as firstborn? The firstborn included only males. (Numbers 3:4051) Pharaoh, himself a firstborn, was not killed. He had his own household. Not the family
head but the firstborn son of the household died as a result of the tenth plague.
12:40—How long did the Israelites dwell in the land of Egypt ? The 430 years mentioned
here includes the time the sons of Israel spent “in the land of Egypt and in the land of
Canaan .” (Reference Bible, footnote) Seventy-five-year-old Abraham crossed the Euphrates
River in 1943 B.C.E. on his way to Canaan . (Genesis 12:4) From then until the time 130year-old Jacob entered Egyptwas 215 years. (Genesis 21:5; 25:26; 47:9) This means that
the Israelites thereafter spent an equal period of 215 years in Egypt .
Lessons for Us:
14:30. We can be confident that Jehovah will deliver his worshipers at the upcoming “great
tribulation.”—Matthew 24:20-22; Revelation 7:9, 14.
*** si p. 22 pars. 16-18 Bible Book Number 2—Exodus ***
16 The Passover and striking of the firstborn (Exodus 11:1–13:16). Jehovah now declares,
“One plague more I am going to bring upon Pharaoh and Egypt”—the death of the firstborn.
(Exodus 11:1) He orders that the month of Abib be the first of the months for Israel. On the
10th day, they are to take a sheep or a goat—a male, one year old, unblemished—and on
the 14th day, they are to kill it. On that evening they must take the blood of the animal and
splash it on the two doorposts and the upper part of the doorway, and then they must stay
inside the house and eat the roasted animal, of which not one bone is to be broken. There is
to be no leaven in the house, and they must eat in haste, dressed and equipped for
marching. The Passover is to serve as a memorial, a festival to Jehovah throughout their
generations. It is to be followed by the seven-day Feast of Unfermented Cakes. Their sons
must be fully instructed in the meaning of all of this. (Later, Jehovah gives further instructions
concerning these feasts, and he commands that all firstborn males belonging to Israel, both
men and beasts, must be sanctified to him.)
17 Israel does as Jehovah commands. Then disaster strikes! At midnight Jehovah kills all the
firstborn of Egypt, while passing over and delivering the firstborn of Israel. “Get out from the
midst of my people,” shouts Pharaoh. And ‘the Egyptians begin to urge the people’ to get
away quickly. (Exodus 12:31, 33) The Israelites do not leave empty-handed, for they ask for
and receive from the Egyptians articles of silver and of gold and clothing. They march out of
Egypt in battle formation, to the number of 600,000 able-bodied men, together with their
families and a vast mixed company of non-Israelites, as well as a numerous stock of animals.
This marks the end of 430 years from Abraham’s crossing of the Euphrates to enter the land
of Canaan. This is indeed a night to be memorialized.—Ex. 12:40, second footnote; Gal.
3:17.
18 Jehovah’s name sanctified at the Red Sea (Exodus 13:17–15:21). Guiding them by day in
a pillar of cloud and by night in a pillar of fire, Jehovah leads Israel out by way of Succoth.
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Again Pharaoh grows obstinate, chasing them with his chosen chariots of war and trapping
them, so he thinks, at the Red Sea. Moses reassures the people, saying: “Do not be afraid.
Stand firm and see the salvation of Jehovah, which he will perform for you today.” (Exodus
14:13)
15:8—Were the “congealed” waters of the Red Sea actually frozen waters? The Hebrew verb
translated “congealed” means to shrink or thicken. At Job 10:10, the expression is used with
regard to curdling milk. Hence, the congealed waters do not necessarily suggest frozen
waters, ice. If the “strong east wind” mentioned at Exodus 14:21 had been cold enough to
freeze the waters, doubtless some reference would have been made to the extreme cold.
Since nothing visible was holding back the waters, they had the appearance of being
congealed, stiffened, or thickened.
Lessons for Us:
15:25; 16:12. Jehovah provides for his people.
18:21. The men chosen for responsible positions in the Christian congregation must also be
capable, God-fearing, trustworthy, and unselfish.
JEHOVAH ORGANIZES A THEOCRATIC NATION
(Exodus 15:22–40:38)
In the third month after their deliverance from Egypt , the Israelites encamp at the foot of
Mount Sinai . There they receive the Ten Commandments and other laws, enter into a
covenant with Jehovah, and become a theocratic nation. Moses spends 40 days in the
mountain, receiving instructions regarding true worship and the construction of Jehovah’s
tabernacle, a portable temple. Meanwhile, the Israelites make and worship a golden calf.
Descending from the mountain, Moses sees this and becomes so incensed that he smashes
the two stone tablets given him by God. After due punishment is meted out to the
wrongdoers, he again ascends the mountain and receives another set of tablets. Upon
Moses’ return, tabernacle construction begins. By the end of Israel’s first year of freedom,
this marvelous tent and all its furnishings are completed and set up. Then Jehovah fills the
tent with his glory.
Jehovah then makes the sea go back, forming an escape corridor through which Moses
leads the Israelites safely to the eastern shore. Pharaoh’s mighty hosts rush in after them,
only to be trapped and drowned in the returning waters. What a climactic sanctification of
Jehovah’s name! What grand cause for rejoicing in him! That rejoicing is then expressed in
the Bible’s first great song of victory: “Let me sing to Jehovah, for he has become highly
exalted. The horse and its rider he has pitched into the sea. My strength and my might is
Jah, since he serves for my salvation. . . . Jehovah will rule as king to time indefinite, even
forever.” —Exodus 15:1, 2, 18.
19 Jehovah makes Law covenant at Sinai (Exodus 15:22–34:35). In successive stages, as
guided by Jehovah, Israel travels toward Sinai, the mountain of the true God. When the
people murmur about the bitter water at Marah, Jehovah makes it sweet for them. Again,
when they murmur about the lack of meat and bread, he provides them quail in the evening
and the sweetish manna, like dew on the ground, in the morning. This manna is to serve as
bread for the Israelites for the next 40 years. Also, for the first time in history, Jehovah orders
the observance of a rest day, or sabbath, having the Israelites pick up twice the quantity of
manna on the sixth day and withholding the supply on the seventh. He also produces water
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for them at Rephidim and fights for them against Amalek, having Moses record His judgment
that Amalek will be completely wiped out.
20 Moses’ father-in-law, Jethro, then brings him his wife and two sons. The time has now
come for better organization in Israel, and Jethro contributes some good practical counsel.
He advises Moses not to carry the whole load himself but to appoint capable, God-fearing
men to judge the people as chiefs of thousands, hundreds, fifties, and tens. Moses does this,
so that now only the difficult cases come to him.
JEHOVAH ORGANIZES A THEOCRATIC NATION
(Exodus 15:22–40:38)
In the third month after their deliverance from Egypt , the Israelites encamp at the foot of
Mount Sinai . There they receive the Ten Commandments and other laws, enter into a
covenant with Jehovah, and become a theocratic nation. Moses spends 40 days in the
mountain, receiving instructions regarding true worship and the construction of Jehovah’s
tabernacle, a portable temple. Meanwhile, the Israelites make and worship a golden calf.
Descending from the mountain, Moses sees this and becomes so incensed that he smashes
the two stone tablets given him by God. After due punishment is meted out to the
wrongdoers, he again ascends the mountain and receives another set of tablets. Upon
Moses’ return, tabernacle construction begins. By the end of Israel’s first year of freedom,
this marvelous tent and all its furnishings are completed and set up. Then Jehovah fills the
tent with his glory.
20:5—How is it that Jehovah brings “punishment for the error of fathers” upon future
generations? After reaching an age of responsibility, each individual is judged on the basis of
his own conduct and attitude. But when the nation of Israelturned to idolatry, it suffered the
consequences of this for generations thereafter. Even the faithful Israelites felt its effects in
that the nation’s religious delinquency made staying on a course of integrity difficult for them.
Lessons for Us:
20:1–23:33. Jehovah is the supreme Lawgiver. When obeyed, his laws enabled the Israelites
to worship him in an orderly and joyful way. Jehovah has a theocratic organization today.
Cooperating with it leads to our happiness and security.
Real Meaning for Us
What does the book of Exodus reveal about Jehovah? It presents him as the loving Provider,
the incomparable Deliverer, and the Fulfiller of his purposes. He is the God of theocratic
organization.
As you do the weekly Bible reading in preparation for the Theocratic Ministry School, no
doubt you will be deeply moved by what you learn from Exodus. When you consider what is
stated in the section “Scriptural Questions Answered,” you will gain greater insight into
certain Scriptural passages. The comments under “Lessons for Us” will show you how you
can benefit from the Bible reading for the week.
*** si p. 23 par. 21 Bible Book Number 2—Exodus ***
21 Within three months after the Exodus, Israel camps in the wilderness of Sinai. Jehovah
here promises: “And now if you will strictly obey my voice and will indeed keep my covenant,
then you will certainly become my special property out of all other peoples, because the
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whole earth belongs to me. And you yourselves will become to me a kingdom of priests and
a holy nation.” The people vow: “All that Jehovah has spoken we are willing to do.” (Exodus
19:5, 6, 8) Following a period of sanctification for Israel, Jehovah comes down on the third
day upon the mountain, causing it to smoke and tremble.
Lessons for Us:
20:1– 23:33. Jehovah is the supreme Lawgiver. When obeyed, his laws enabled the
Israelites to worship him in an orderly and joyful way. Jehovah has a theocratic organization
today. Cooperating with it leads to our happiness and security.
Real Meaning for Us
What does the book of Exodus reveal about Jehovah? It presents him as the loving Provider,
the incomparable Deliverer, and the Fulfiller of his purposes. He is the God of theocratic
organization.
doubt you will be deeply moved by what you learn from Exodus. When you consider what is
stated in the section “Scriptural Questions Answered,” you will gain greater insight into
certain Scriptural passages. The comments under “Lessons for Us” will show you how you
can benefit from the Bible reading for the week.
*** si p. 23 pars. 22-23 Bible Book Number 2—Exodus ***
22 Jehovah then proceeds to give the Ten Words, or Ten Commandments. These stress
exclusive devotion to Jehovah, while forbidding other gods, image worship, and the taking up
of Jehovah’s name in a worthless way. The Israelites are commanded to render service six
days and then to keep a sabbath to Jehovah, and to honor father and mother. Laws against
murder, adultery, stealing, testifying falsely, and covetousness complete the Ten Words.
Then Jehovah goes on to set judicial decisions before them, instructions for the new nation,
covering slavery, assault, injuries, compensation, theft, damage from fire, false worship,
seduction, mistreatment of widows and orphans, loans, and many other matters. Sabbath
laws are given, and three annual festivals are arranged for the worship of Jehovah. Moses
then writes down the words of Jehovah, sacrifices are offered, and half the blood is sprinkled
on the altar. The book of the covenant is read to the people, and after they again attest their
willingness to obey, the rest of the blood is sprinkled on the book and on all the people. Thus
Jehovah makes the Law covenant with Israel through the mediator, Moses.—Heb. 9:19, 20.
23 Moses then goes up to Jehovah in the mountain to receive the Law. For 40 days and
nights, he is given many instructions concerning the materials for the tabernacle, the details
of its furnishings, minute specifications for the tabernacle itself, and the design for the priestly
garments, including the plate of pure gold, inscribed “Holiness belongs to Jehovah,” on
Aaron’s turban. The installation and service of the priesthood are detailed, and Moses is
reminded that the Sabbath will be a sign between Jehovah and the sons of Israel “to time
indefinite.” Moses is then given the two tablets of the Testimony written on by the ‘finger of
God.’—Ex. 28:36; 31:17, 18.
32:1-8, 25-35—Why was Aaron not punished for making the golden calf? Aaron was not in
heartfelt sympathy with the idolatry. Later, he apparently joined fellow Levites in taking a
stand for God and against those who resisted Moses. After the guilty were slain, Moses
reminded the people that they had sinned greatly, indicating that others besides Aaron also
received Jehovah’s mercy.
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33:11, 20—How did God speak to Moses “face to face”? This expression denotes intimate
two-way conversation. Moses talked with God’s representative and orally received instruction
from Jehovah through him. But Moses did not see Jehovah, since ‘no man can see God and
yet live.’ In fact, Jehovah did not personally speak to Moses. The Law “was transmitted
through angels by the hand of a mediator,” states Galatians 3:19.
*** si p. 23 par. 24 Bible Book Number 2—Exodus ***
24 In the meantime the people become impatient and ask Aaron to make a god to go ahead
of them. Aaron does this, forming a golden calf, which the people worship in what he calls “a
festival to Jehovah.” (Exodus 32:5)
30:14, 15—Why did Rachel relinquish an opportunity to conceive in exchange for some
mandrakes? In ancient times, the fruit of the mandrake plant was used in medicine as a
narcotic and for preventing or relieving spasms. The fruit was also credited with the capacity
to excite sexual desire and to increase human fertility or aid in conception. (Song Of
Solomon 7:13) While the Bible does not reveal Rachel’s motive for the exchange, she may
have thought that the mandrakes would help her conceive and end her reproach of being
barren. However, it was some years before Jehovah “opened her womb.”—Genesis 30:2224.
Lessons for Us:
Jehovah speaks of exterminating Israel, but Moses intercedes for them, though he shatters
the tablets in his own blazing anger. The sons of Levi now stand up on the side of pure
worship, slaughtering 3,000 of the revelers. Jehovah also plagues them. After Moses
implores God to continue leading his people, he is told he may glimpse the glory of God and
is instructed to carve two additional tablets on which Jehovah will again write the Ten Words.
When Moses goes up into the mountain the second time, Jehovah proceeds to declare to
him the name of Jehovah as He goes passing by: “Jehovah, Jehovah, a God merciful and
gracious, slow to anger and abundant in loving-kindness and truth, preserving lovingkindness for thousands.” (Exodus 34:6, 7) Then he states the terms of his covenant, and
Moses writes it down as we have it today in Exodus. When Moses comes down from Mount
Sinai, the skin of his face emits rays because of Jehovah’s revealed glory. As a result, he
has to put a veil over his face.—2 Cor. 3:7-11
25 Construction of the tabernacle (Exodus 35:1–40:38). Moses then calls Israel together and
transmits Jehovah’s words to them, telling them that the willinghearted have the privilege of
contributing to the tabernacle and the wisehearted the privilege of working on it. Soon it is
reported to Moses: “The people are bringing much more than what the service needs for the
work that Jehovah has commanded to be done.” (Exodus 36:5) Under Moses’ direction
workmen filled with Jehovah’s spirit proceed to build the tabernacle and its furnishings and to
make all the garments for the priests. One year after the Exodus, the tabernacle is completed
and erected on the plain before Mount Sinai. Jehovah shows his approval by covering the
tent of meeting with his cloud and by filling the tabernacle with his glory, so that Moses is not
able to enter the tent. This same cloud by day and a fire by night mark Jehovah’s guidance of
Israel during all their journeyings. It is now the year 1512 B.C.E., and here the record of
Exodus ends, with the name of Jehovah gloriously sanctified through his marvelous works
performed in behalf of Israel.
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*** it-1 p. 307 Bezalel ***
the altar of burnt offering, the copper basin and stand, the courtyard (Ex. 38), the ephod and
its breastpiece set with precious stones, and the priestly robes (Ex. 39). When Solomon
came to the throne 475 years later, the tabernacle tent, the ark of the covenant, and the
copper altar were still in use.—2 Ch. 1:1-6.
*** it-1 p. 82 Altar ***
Tabernacle Altars. With the setting up of the tabernacle, two altars were constructed
according to divine pattern. The altar of burnt offering (also called “the altar of copper” [Ex.
39:39]) was made of acacia wood in the form of a hollow chest, apparently without top or
bottom. It was 2.2 m (7.3 ft) square and 1.3 m (4.4 ft) high with “horns” projecting from the
upper four corners. All its surfaces were overlaid with copper. A grating, or network, of
copper was placed below the altar’s rim “down within,” “toward the center.” Four rings were
placed at the four extremities near the grating, and these appear to be the same rings
through which the two copper-sheathed acacia-wood poles were passed for carrying the
altar. This might mean that a slot was cut through two sides of the altar allowing for a flat
grating to be inserted, with the rings extending out on both sides. There is considerable
difference of opinion among scholars on the subject, and many consider it likely that two sets
of rings were involved, the second set, for insertion of the carrying poles, being attached
directly to the outside of the altar. Copper equipment was made in the form of cans and
shovels for the ashes, bowls for catching the blood of the animals, forks for handling the
flesh, and fire holders.—Ex. 27:1-8; 38:1-7, 30; Num. 4:14.
This copper altar for burnt offerings was placed before the entrance of the tabernacle. (Ex.
40:6, 29)
Altar of incense. The altar of incense (also called “the altar of gold” [Ex. 39:38]) was likewise
made of acacia wood, the top and sides being overlaid with gold. A border of gold ran around
the top. The altar measured 44.5 cm (17.5 in.) square and 89 cm (2.9 ft) high, and also had
“horns” extending out from the four top corners.
Sanctification and use of tabernacle altars. At the time of the installation ceremonies, both
altars were anointed and sanctified. (Ex. 40:9, 10)
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Leviticus
Highlights From the Book of Leviticus
A YEAR has not yet passed since the Israelites were liberated from Egyptian bondage. Now
organized into a new nation, they are on their way to the land of Canaan . Jehovah’s purpose
is to have a holy nation dwell there. However, the way of life and the religious practices of the
Canaanites are very degraded. So the true God gives the congregation of Israel regulations
that will set it apart for his service. These are recorded in the Bible book of Leviticus. Written
by the prophet Moses in the wilderness of Sinai, apparently in 1512 B.C.E., the book covers
no more than one lunar month. (Exodus 40:17; Numbers 1:1-3) Jehovah repeatedly urges
his worshipers to be holy.—Leviticus 11:44; 19:2; 20:7, 26.
Witnesses of Jehovah today are not under the Law given by God through Moses. The death
of Jesus Christ did away with that Law. (Romans 6:14; Ephesians 2:11-16) However, the
regulations found in Leviticus can benefit us, teaching us much about the worship of our
God, Jehovah.
HOLY OFFERINGS—VOLUNTARY AND COMPULSORY
(Leviticus 1:1–7:38)
Some of the offerings and sacrifices of the Law were voluntary, whereas others were
compulsory. The burnt offering, for example, was voluntary. It was presented to God in its
entirety, even as Jesus Christ willingly and wholly gave his life as a ransom sacrifice. The
voluntary communion sacrifice was shared. One part of it was presented to God on the altar,
another portion was eaten by the priest, and still another by the offerer. Comparably, for
anointed Christians, the Memorial of Christ’s death is a communion meal.—1 Corinthians
10:16-22
Sin offerings and guilt offerings were compulsory. The first atoned for sins committed by
mistake, or unintentionally. The second satisfied God when a right was violated, or it restored
certain rights for the repentant wrongdoer—or both. There were also grain offerings made in
recognition of Jehovah’s bounty. All these matters are of interest to us because the sacrifices
commanded under the Law covenant pointed to Jesus Christ and his sacrifice or to benefits
flowing therefrom.—Hebrews 8:3-6; 9:9-14; 10:5-10.
2:11, 12—Why was honey “as an offering made by fire” unacceptable to Jehovah? The
honey meant here could not refer to that of bees. Though not allowed “as an offering made
by fire,” it was included among “the firstfruits of . . . the produce of the field.” (2 Chronicles
31:5 This honey was evidently the juice, or syrup, of fruits. Since it could ferment, it was
unacceptable as an offering upon the altar.
2:13—Why did salt have to be presented “with every offering”? This was not done to
enhance the flavor of the sacrifices. Around the world, salt is used as a preservative. It was
likely presented with offerings because it represents freedom from corruption and decay.
Lessons for Us:
3:17. Since the fat was regarded as the best or the richest part, the prohibition against eating
it evidently impressed upon the Israelites that the best part belonged to Jehovah. (Genesis
45:18) This reminds us that we should give our very best to Jehovah.—Proverbs 3:9, 10;
Colossians 3:23, 24.
*** si p. 25 Bible Book Number 3—Leviticus ***
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Bible Book Number 3—Leviticus
Writer: Moses
Place Written: Wilderness
Writing Completed: 1512 B.C.E.
Time Covered: 1 month (1512 B.C.E.)
THE most common name for the third book of the Bible is Leviticus, which comes from
Leu·i·ti·kon′ of the Greek Septuagint by way of the Latin Vulgate’s “Leviticus.” This name is
fitting, even though the Levites are given only passing mention (at Leviticus 25:32, 33), for
the book consists chiefly of the regulations of the Levitical priesthood, which was chosen
from the tribe of Levi, and the laws that the priests taught the people: “For the lips of a priest
are the ones that should keep knowledge, and the law is what people should seek from his
mouth.” (Mal. 2:7) In the Hebrew text, the book is named from its opening expression,
Wai·yiq·ra’′, literally, “And he proceeded to call.” Among the later Jews, the book was also
called Law of the Priests and Law of Offerings.—Lev. 1:1, footnote.
*** si pp. 26-27 pars. 11-17 Bible Book Number 3—Leviticus ***
Leviticus consists mostly of legislative writing, much of which is also prophetic. In the main
the book follows a topical outline and may be divided into eight sections, which follow one
another quite logically.
12 Regulations for sacrifices (Leviticus 1:1–7:38). The various sacrifices fall into two general
categories: blood, consisting of cattle, sheep, goats, and fowl; and bloodless, consisting of
grain. The blood sacrifices are to be offered as either (1) burnt, (2) communion, (3) sin, or
(4) guilt offerings. All four have these three things in common: The offerer must himself bring
it to the entrance of the tent of meeting, he must lay his hands upon it, and then the animal is
to be slaughtered. Following the sprinkling of the blood, the carcass must be disposed of
according to the kind of sacrifice. Let us now consider the blood sacrifices in turn.
13 (1) Burnt offerings may consist of a young bull, ram, goat, or pigeon or of a turtledove,
depending upon the means of the offerer. It is to be cut in pieces and, except for the skin, is
to be burned in its entirety upon the altar. In the case of a turtledove or a pigeon, the head
must be nipped off but not severed, and the crop and feathers must be removed.—1:1-17;
6:8-13; 5:8.
14 (2) The communion sacrifice may be either a male or a female, of the cattle or of the
flocks. Only its fatty parts will be consumed upon the altar, a certain portion going to the
priest and the rest being eaten by the offerer. It is well termed a communion sacrifice, for by
it the offerer shares a meal, or has communion, as it were, with Jehovah and with the priest.
—3:1-17; 7:11-36.
15 (3) A sin offering is required for unintentional sins, or sins committed by mistake. The type
of animal offered depends upon whose sin is being atoned for—that of the priest, the people
as a whole, a chieftain, or an ordinary person. Unlike the voluntary burnt and communion
offerings for individuals, the sin offering is mandatory.—4:1-35; 6:24-30.
16 (4) Guilt offerings are required to cover personal guilt due to unfaithfulness, deception, or
robbery. In some instances guilt requires confession and a sacrifice according to one’s
means. In others, compensation equivalent to the loss plus 20 percent and the sacrifice of a
ram are required. In this section of Leviticus dealing with the offerings, the eating of blood is
emphatically and repeatedly forbidden.—5:1–6:7; 7:1-7, 26, 27; 3:17.
17 The bloodless sacrifices are to consist of grain and are to be offered either whole roasted,
coarse ground, or as fine flour; and they are to be prepared in various ways, such as baked,
done on a griddle, or fried in deep fat. They are to be offered with salt and oil and at times
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with frankincense, but they must be wholly free of leaven or honey. With some sacrifices a
portion will belong to the priest.—2:1-16.
Lessons for Us:
7:26, 27. The Israelites were not to eat blood. In God’s view, blood represents life. “The soul
[life] of the flesh is in the blood,” states Leviticus 17:11. Abstinence from blood remains the
standard for true worshipers today.—Acts 15:28, 29.
HOLY PRIESTHOOD IS SET FORTH
Who were given the responsibility of caring for duties involving sacrifices and offerings? That
was entrusted to the priests. As directed by God, Moses conducted an installation ceremony
for Aaron, the high priest, and for his four sons, who were to be underpriests. The ceremony
apparently occupied a seven-day period, and the priesthood began functioning on the
following day.
9:9—What is significant about the pouring of blood at the base of the altar and the placing of
it on various items? This demonstrated that Jehovah accepted blood for atonement
purposes. The whole atonement arrangement was based on blood. “Nearly all things are
cleansed with blood according to the Law,” wrote the apostle Paul, “and unless blood is
poured out no forgiveness takes place.”—Hebrews 9:22.
*** si p. 25 pars. 2-3 Bible Book Number 3—Leviticus ***
There is no question but that Moses wrote Leviticus. The conclusion, or colophon, states:
“These are the commandments that Jehovah gave Moses.” (Leviticus 27:34) A similar
statement is found at Leviticus 26:46. The evidence previously noted that proves that Moses
wrote Genesis and Exodus also supports his writership of Leviticus, as the Pentateuch
evidently was originally one scroll. Moreover, Leviticus is joined to the preceding books by
the conjunction “and.” The strongest testimony of all is that Jesus Christ and other inspired
servants of Jehovah frequently quote or refer to the laws and principles in Leviticus and
attribute them to Moses.—Lev. 23:34, 40-43—Neh. 8:14, 15; Lev. 14:1-32—Matt. 8:2-4; Lev.
12:2—Luke 2:22; Lev. 12:3—John 7:22; Lev. 18:5—Rom. 10:5.
3 What time period does Leviticus cover? The book of Exodus concludes with the setting up
of the tabernacle “in the first month, in the second year, on the first day of the month.” The
book of Numbers (immediately following the Leviticus account) opens with Jehovah’s
speaking to Moses “on the first day of the second month in the second year of their coming
out of the land of Egypt.” It follows, therefore, that not more than a lunar month could have
elapsed for the few events of Leviticus, most of the book consisting of laws and regulations.
—Ex. 40:17; Num. 1:1; Lev. 8:1–10:7; 24:10-23.
10:1, 2—What may have been involved in the sin of Aaron’s sons Nadab and Abihu? Soon
after Nadab and Abihu took liberties in performing their priestly duties, Jehovah forbade
priests to use wine or intoxicating liquor while serving at the tabernacle. (Leviticus 10:9) This
suggests that Aaron’s two sons may have been under the influence of alcohol on the
occasion here under consideration. However, the actual reason for their death was their
offering “illegitimate fire, which [Jehovah] had not prescribed for them.”
Lessons for Us:
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10:1, 2. Responsible servants of Jehovah today must comply with divine requirements.
Moreover, they must not be presumptuous as they care for their responsibilities.
10:9. We should not perform God-given duties while under the influence of alcoholic
beverages.
HOLY WORSHIP DEMANDS CLEANNESS
Food regulations concerning clean and unclean animals benefited the Israelites in two ways.
These regulations protected them from being infected by harmful organisms and
strengthened the barrier between them and the people of the surrounding nations. Other
regulations dealt with uncleanness from dead bodies, the purification of women upon giving
birth, procedures involving leprosy, and uncleanness resulting from male and female sexual
discharges. Priests were to take care of matters dealing with uncleanness contracted by
individuals.
12:2, 5—Why did childbirth make a woman “unclean”? The reproductive organs were made
to pass on perfect human life. However, because of the inherited effects of sin, imperfect and
sinful life was passed on to the offspring. The temporary periods of ‘uncleanness’ associated
with childbirth, as well as other matters, such as menstruation and seminal emissions, called
this hereditary sinfulness to mind. (Leviticus 15:16-24; Psalm 51:5; Romans 5:12) The
required purification regulations would help the Israelites to appreciate the need for a ransom
sacrifice to cover mankind’s sinfulness and restore human perfection. Thus the Law became
their “tutor leading to Christ.”—Galatians 3:24.
Lessons for Us:
11:45. Jehovah God is holy and demands that those who render him sacred service be holy.
They must pursue holiness and remain physically and spiritually clean.— 2 Corinthians 7:1 1
Peter 1:15,16.
12:8. Jehovah allowed the poor to offer birds instead of a more costly sheep as a sacrificial
offering. He is considerate of the poor.
Installation of the priesthood (Leviticus 8:1–10:20). The time now comes for a great occasion
in Israel, the installation of the priesthood. Moses handles it in all its detail, just as Jehovah
commanded him. “And Aaron and his sons proceeded to do all the things that Jehovah had
commanded by means of Moses.” (Leviticus 8:36) After the seven days occupied with the
installation, there comes a miraculous and faith-strengthening spectacle. The whole
assembly is present. The priests have just offered up sacrifice. Aaron and Moses have
blessed the people. Then, look! “Jehovah’s glory appeared to all the people, and fire came
out from before Jehovah and began consuming the burnt offering and the fatty pieces upon
the altar. When all the people got to see it, they broke out into shouting and went falling upon
their faces.” (Leviticus 9:23, 24) Indeed, Jehovah is worthy of their obedience and worship!
19 Yet there are transgressions of the Law. For example, Aaron’s sons Nadab and Abihu
offer illegitimate fire before Jehovah. “At this a fire came out from before Jehovah and
consumed them, so that they died before Jehovah.” (Leviticus 10:2) In order to offer
acceptable sacrifice and enjoy Jehovah’s approval, people and priest alike must follow
Jehovah’s instructions. Right after this, God gives the command that priests must not drink
alcoholic beverages while serving at the tabernacle, implying that intoxication may have
contributed to the wrongdoing of Aaron’s two sons.
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20 Laws on cleanness (Leviticus 11:1–15:33). This section deals with ceremonial and
hygienic cleanness. Certain animals, both domestic and wild, are unclean. All dead bodies
are unclean and cause those who touch them to become unclean. The birth of a child also
brings uncleanness and requires separation and special sacrifices.
HOLY WORSHIP DEMANDS CLEANNESS
Food regulations concerning clean and unclean animals benefited the Israelites in two ways.
These regulations protected them from being infected by harmful organisms and
strengthened the barrier between them and the people of the surrounding nations. Other
regulations dealt with uncleanness from dead bodies, the purification of women upon giving
birth, procedures involving leprosy, and uncleanness resulting from male and female sexual
discharges. Priests were to take care of matters dealing with uncleanness contracted by
individuals.
Leviticus 15:16-18—What is the “emission of semen” mentioned in these verses? This
apparently refers to a nocturnal emission as well as to marital sexual relations.
HOLINESS MUST BE MAINTAINED
The most important sacrifices for sins were offered on the annual Day of Atonement. A bull
was offered for the priests and the tribe of Levi. A goat was sacrificed for Israel’s nonpriestly
tribes. Another goat was sent away alive into the wilderness after the people’s sins had been
pronounced over it. The two goats were regarded as one sin offering. All of this pointed to
the fact that Jesus Christ would be sacrificed and would also carry away sins.
Regulations about the eating of meat and about other matters impress us with the need for
holiness when we worship Jehovah. Appropriately, the priests were to keep themselves holy.
The three annual festivals were occasions for great rejoicing and the giving of thanks to the
Creator. Jehovah also gave his people regulations involving the abuse of his holy name, the
observance of Sabbaths and of the Jubilee, conduct toward the poor, and the treatment of
slaves. The blessings that would result from obedience to God are contrasted with the
maledictions that would be experienced for disobedience. There are also regulations about
offerings in connection with vows and valuations, the firstborn of animals, and the giving of
every tenth part as “something holy to Jehovah.”
16:29—In what way were the Israelites to ‘afflict their souls’? This procedure, followed on
Atonement Day, revolved around seeking forgiveness for sins. Fasting at that time was
evidently associated with the acknowledgment of sinfulness. Most likely, then, ‘afflicting the
soul’ referred to fasting.
*** si pp. 27-28 pars. 21-22 Bible Book Number 3—Leviticus ***
Certain skin diseases, such as leprosy, also cause ceremonial uncleanness, and cleansing is
to apply not only to persons but even to clothing and houses. Quarantining is required.
Menstruation and seminal emissions likewise result in uncleanness, as do running
discharges. Separateness is required in these cases, and on recovery, in addition, the
washing of the body or offering of sacrifices or both are required.
22 Day of Atonement (Leviticus 16:1-34). This is an outstanding chapter, for it contains the
instructions for Israel’s most important day, the Day of Atonement, which falls on the tenth
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day of the seventh month. It is a day to afflict the soul (most likely by fasting), and on it no
secular work will be permitted. It begins with the offering of a young bull for the sins of Aaron
and his household, the tribe of Levi, followed by the offering of a goat for the rest of the
nation. After the burning of incense, some of the blood of each animal is to be brought, in
turn, into the Most Holy of the tabernacle, to be sprinkled before the Ark’s cover. Later the
animal carcasses must be taken outside the camp and burned. On this day a live goat is also
to be presented before Jehovah, and upon it all the sins of the people are to be pronounced,
after which it is to be led off into the wilderness. Then two rams must be offered as burnt
offerings, one for Aaron and his household and the other for the rest of the nation.
19:27—What is meant by the command not to “cut [the] sidelocks short around” or “destroy
the extremity” of the beard? This law was evidently given to prevent the Jews from trimming
their beards or hair in a way that would imitate certain pagan practices. (Jeremiah 9:25, 26;
25:23; 49:32) However, God’s command did not mean that the Jews could not trim their
beards or facial hair at all.—2 Samuel 19:24
Lessons for Us:
20:9. A hateful and vicious spirit was as bad as murder in Jehovah’s sight. He therefore
prescribed the same penalty for reviling one’s parents as for actually murdering them. Should
this not prompt us to show love for fellow believers?—1 John 3:14,15.
*** si p. 28 par. 23 Bible Book Number 3—Leviticus ***
Statutes on blood and other matters (Leviticus 17:1–20:27). This section sets out many
statutes for the people. Once again blood is prohibited in one of the most explicit statements
on blood to be found anywhere in the Scriptures. (Leviticus 17:10-14) Blood may properly be
used on the altar, but not for eating. Detestable practices, such as incest, sodomy, and
bestiality, are forbidden. There are regulations for the protection of the afflicted, the lowly,
and the alien, and the command is given, “You must love your fellow as yourself. I am
Jehovah.” (Leviticus 19:18) The social and economic well-being of the nation is guarded, and
spiritual dangers, such as the worship of Molech and spiritism, are outlawed, with death as
the penalty. Again God emphasizes separateness for his people: “And you must prove
yourselves holy to me, because I Jehovah am holy; and I am proceeding to divide you off
from the peoples to become mine.”—Leviticus 20:26.
Lessons for Us:
22:32; 24:10-16, 23. Jehovah’s name is not to be reproached. On the contrary, we must
praise his name and pray for its sanctification.—Psalm 7:17; Matthew 6:9.
How Leviticus Affects Our Worship
Jehovah’s Witnesses today are not living under the Law. (Galatians 3:23-25) Since what is
said in Leviticus gives us insight into Jehovah’s viewpoint on various matters, however, it can
affect our worship.
doubt you will be impressed with the fact that our God requires holiness of his servants. This
Bible book can also move you to give the Most High your very best, always maintaining
holiness to his praise.
The priesthood and festivals (Leviticus 21:1–25:55). The next three chapters deal chiefly with
Israel’s formal worship: the statutes governing the priests, their physical qualifications, whom
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they may marry, who may eat holy things, and the requirements for sound animals to be
used in sacrifices. Three national seasonal feasts are commanded, providing occasions to
“rejoice before Jehovah your God.” (Leviticus 23:40) As one man, the nation in this way will
turn attention, praise, and worship to Jehovah, strengthening its relationship with him. These
are feasts to Jehovah, annual holy conventions. The Passover, along with the Festival of
Unfermented Cakes, is set for early spring; Pentecost, or the Festival of Weeks, follows in
the late spring; and the Atonement Day and eight-day Festival of Booths, or of Ingathering,
are in the fall.
25 In chapter 24, instruction is given concerning the bread and oil to be used in the
tabernacle service. There follows the incident in which Jehovah rules that anyone abusing
“the Name”—yes, the name Jehovah—must be stoned to death. He then states the law of
punishment in kind, “eye for eye, tooth for tooth.” (Leviticus 24:11-16, 20)
25:35-37—Was it always wrong for the Israelites to charge interest? If the money was lent for
business purposes, the lender could charge interest. However, the Law forbade the charging
of interest on loans made to relieve poverty. Profiting from a destitute neighbor’s economic
reversals was wrong.—Exodus 22:25.
26:19—How can ‘the heavens become like iron and the earth like copper’? Because of a lack
of rain, the heavens over the land of Canaan would become in appearance like hard,
nonporous iron. Without rain, the earth would have a copper-colored, metallic brightness.
26:26—What is meant by ‘ten women baking bread in one oven’? Normally, each woman
would need a separate oven for all the baking she had to do. But these words pointed to
such scarcity of food that one oven would be sufficient to handle all the baking done by ten
women. This was one of the foretold consequences of failing to maintain holiness.
How Leviticus Affects Our Worship
Jehovah’s Witnesses today are not living under the Law. (Galatians 3:23-25) Since what is
said in Leviticus gives us insight into Jehovah’s viewpoint on various matters, however, it can
affect our worship.
doubt you will be impressed with the fact that our God requires holiness of his servants. This
Bible book can also move you to give the Most High your very best, always maintaining
holiness to his praise.
In chapter 25, regulations are found regarding the year-long Sabbath, or rest year, to be held
every 7th year and the Jubilee every 50th year. In this 50th year, liberty must be proclaimed
in all the land, and hereditary property that was sold or surrendered during the past 49 years
must be restored. Laws protecting the rights of the poor and of slaves are given. In this
section the number “seven” appears prominently—the seventh day, the seventh year,
festivals of seven days, a period of seven weeks, and the Jubilee, to come after seven times
seven years.
26 Consequences of obedience and disobedience (Leviticus 26:1-46). The book of Leviticus
reaches its climax in this chapter. Jehovah here lists the rewards for obedience and the
punishments for disobedience. At the same time, he holds out hope for the Israelites if they
humble themselves, saying: “I will remember in their behalf the covenant of the ancestors
whom I brought forth out of the land of Egypt under the eyes of the nations, in order to prove
myself their God. I am Jehovah.”—26:45.
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27 Other statutes (Leviticus 27:1-34). Leviticus concludes with instructions on handling vow
offerings, on the firstborn for Jehovah, and on the tenth part that becomes holy to Jehovah.
Then comes the brief colophon: “These are the commandments that Jehovah gave Moses as
commands to the sons of Israel in Mount Sinai.”—27:34.
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Numbers
Highlights From the Book of Numbers
FOLLOWING their Exodus from Egypt, the Israelites were organized into a nation. Shortly
thereafter, they could have entered the Promised Land, but they did not. Instead, they had to
wander for some four decades in a “great and fear-inspiring wilderness.” (Deuteronomy 8:15)
Why? The historical narrative in the Bible book of Numbers tells us what happened. It should
impress upon us the need to obey Jehovah God and respect his representatives.
Written by Moses in the wilderness and on the Plains of Moab, the book of Numbers covers
a period of 38 years and 9 months—from 1512 B.C.E. to 1473 B.C.E. (Numbers 1:1;
Deuteronomy 1:3) Its name is derived from the two censuses of the Israelites, taken some 38
years apart. (Chapters 1-4, 26) The narrative is divided into three sections. The first part
relates events that happened at Mount Sinai . The second covers what took place during
Israel’s wandering in the wilderness. And the final section considers events on the Plains of
Moab. As you read this account, you may want to ask yourself: ‘What do these incidents
teach me? Are there principles in this book that can benefit me today?’
AT MOUNT SINAI
(Numbers 1:1–10:10)
The first of the two numberings takes place while the Israelites are still at the base of Mount
Sinai . Males 20 years old and upward, except the Levites, total 603,550. The census is
evidently taken for military purposes. The entire camp, including women, children, and the
Levites, may amount to over three million people.
Following the census, the Israelites receive instructions regarding the order of march, details
concerning the duties of Levites and tabernacle service, commands on quarantine, and laws
relating to cases of jealousy and vows made by Nazirites. Chapter 7 contains information
about offerings made by tribal chieftains in connection with the inauguration of the altar, and
chapter 9 discusses the Passover observance. The assembly is also given instructions about
setting up and breaking camp.
2:1, 2—What were “the signs” around which the three-tribe divisions were to encamp in the
wilderness? The Bible does not give a description of what these signs were. However, they
were not regarded as sacred symbols or given religious significance. The signs were used
for a practical purpose—to help a person find his proper place in the camp.
*** si pp. 31-32 par. 12 Bible Book Number 4—Numbers ***
Events at Mount Sinai (Numbers 1:1–10:10). The Israelites have already been in the
mountainous region of Sinai for about a year. Here they have been molded into a closely knit
organization. At Jehovah’s command a census is now taken of all the men 20 years old and
upward. The tribes are found to range in size from 32,200 able-bodied men in Manasseh up
to 74,600 in Judah, making a total of 603,550 men qualified to serve in the army of Israel,
besides the Levites and the women and children—a camp perhaps numbering three million
or more. The tent of meeting is situated, along with the Levites, in the center of the camp. In
assigned places on each side are camped the other Israelites, in three-tribe divisions, each
tribe having instructions as to the order of march when the camp is to move. Jehovah issues
the instructions, and the record says: “The sons of Israel proceeded to do according to all
that Jehovah had commanded Moses.” (Numbers 2:34) They obey Jehovah and show
respect for Moses, God’s visible representative.
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5:27—What is meant by the ‘falling away of the thigh’ of a wife guilty of adultery? The term
“thigh” is used here to denote the procreative organs. (Genesis 46:26) The ‘falling away’ of it
suggests the degeneration of these organs, so that conception would be impossible.
Lessons for Us:
6:1-7. Nazirites were to abstain from the product of the vine and all intoxicating beverages,
requiring self-denial. They were to let their hair grow long—a sign of submission to Jehovah,
just as women were to be in subjection to their husbands or fathers. The Nazirites were to
remain clean by staying away from any dead body, even that of a close relative. Full-time
servants today show a spirit of self-sacrifice when it comes to self-denial and submission to
Jehovah and his arrangement. Some assignments may involve going to a distant land, which
may even make it difficult or impossible to return home for the funeral of a close family
member.
*** si p. 32 pars. 13-14 Bible Book Number 4—Numbers ***
The Levites are then set apart for Jehovah’s service, as a ransom for the firstborn of Israel.
They are divided into three groups, according to their descent from the three sons of Levi:
Gershon, Kohath, and Merari. Locations in the camp and service responsibilities are
determined on the basis of this division. From 30 years of age on, they are to do the heavy
work of transporting the tabernacle. To get the lighter work done, provision is made for others
to serve, starting at 25 years of age. (This was reduced in David’s time to 20 years of age.)—
1 Chron. 23:24-32 Ezra 3:8.
14 That the camp may be kept pure, instructions are given for quarantining those who
become diseased, for making atonement for acts of unfaithfulness, for resolving cases in
which a man might become suspicious of the conduct of his wife, and for assuring right
conduct on the part of those set apart by vow to live as Nazirites to Jehovah. Since the
people are to have the name of their God upon them, they must deport themselves in accord
with his commandments.
Lessons for Us:
8:25, 26. To fill the positions of the Levite service properly, and out of consideration for their
age, older men were commanded to retire from compulsory service. However, they could
volunteer to assist other Levites. While there is no retirement from being a Kingdom
proclaimer today, the principle of this law teaches a valuable lesson. If because of advanced
age a Christian cannot fulfill certain obligations, he may engage in a form of service that is
within his power to perform.
Filling in some details from the previous month (Num. 7:1, 10; Ex. 40:17), Moses next tells of
the contributions of materials made by the 12 chieftains of the people over a period of 12
days from the time of the inauguration of the altar. There was no competition or seeking of
self-glory in it; each one contributed exactly what the others did. All must now keep in mind
that over these chieftains, and over Moses himself, there is Jehovah God, who speaks
instructions to Moses. They must never forget their relationship to Jehovah. The Passover is
to remind them of Jehovah’s wondrous deliverance from Egypt, and they celebrate it here in
the wilderness at the appointed time, one year after leaving Egypt.
16 In the same way that he had directed Israel’s movement out of Egypt, Jehovah continues
to lead the nation in its travels by a cloud that covers the tabernacle of the tent of the
Testimony by day and by the appearance of fire there by night. When the cloud moves, the
nation moves. When the cloud remains over the tabernacle, the nation remains encamped,
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whether for a few days or a month or longer, for the account tells us: “At the order of Jehovah
they would encamp, and at the order of Jehovah they would pull away. They kept their
obligation to Jehovah at the order of Jehovah by means of Moses.” (Num. 9:23) As the time
for departure from Sinai draws near, trumpet signals are arranged both to assemble the
people and to direct the various divisions of the encampment on their wilderness trek.
FROM PLACE TO PLACE IN THE WILDERNESS
(Numbers 10:11–21:35)
When the cloud above the tabernacle eventually rises, the Israelites begin a march that will
bring them to the desert plains of Moab 38 years and one or two months later. You may find
it beneficial to follow their route on the map on page 9 of the brochure “See the Good Land ,”
published by Jehovah’s Witnesses.
On the way to Kadesh, in the Wilderness of Paran, there are at least three cases of
complaint. The first one is quelled when Jehovah sends a fire to consume some of the
people. Then the Israelites cry out for meat, and Jehovah supplies quail. Miriam and Aaron’s
complaint against Moses results in Miriam being temporarily stricken with leprosy.
While camping at Kadesh, Moses sends out 12 men to spy out the Promised Land. They
return 40 days later. Believing the bad report of ten of the spies, the people want to stone
Moses, Aaron, and the faithful spies Joshua and Caleb. Jehovah proposes to strike the
people with pestilence, but Moses intercedes, and God declares that they will become
wanderers in the wilderness for 40 years—until those numbered have died.
Jehovah gives additional regulations. Korah and others rebel against Moses and Aaron, but
the rebels are destroyed by fire or are swallowed up by the earth. The following day the
entire assembly murmurs against Moses and Aaron. As a result, 14,700 die in a scourge
from Jehovah. To make his selection of high priest known, God causes Aaron’s rod to bud.
Jehovah then gives further laws pertaining to Levite obligations and the cleansing of the
people. The use of red-cow ashes prefigures the cleansing through Jesus’ sacrifice.—
Hebrews 9:13, 14.
The sons of Israel return to Kadesh, where Miriam dies. The assembly again complains
against Moses and Aaron. Their reason? Lack of water. Because Moses and Aaron fail to
sanctify Jehovah’s name when miraculously providing water, they lose out on entering the
Promised Land. Israel pulls away from Kadesh, and Aaron dies at Mount Hor. While going
around Edom , the Israelites tire out and speak against God and Moses. Jehovah sends
poisonous serpents to punish them. Moses once again intercedes, and God instructs him to
make a copper serpent and set it upon a pole so that those bitten are cured by gazing at it.
The serpent foreshadows the impalement of Jesus Christ for our eternal benefit. (John 3:14,
15) Israel defeats Amorite Kings Sihon and Og and takes possession of their lands.
12:1—Why did Miriam and Aaron complain against Moses? The real reason for their
complaint was apparently Miriam’s desire for greater power. When Moses’ wife, Zipporah,
rejoined him in the wilderness, Miriam might have feared that she would no longer be viewed
as leading lady in the camp.—Exodus 18:1-5.
12:9-11—Why was only Miriam stricken with leprosy? Very likely, she was the one who
instigated the complaint and persuaded Aaron to join her. Aaron displayed a right attitude by
confessing his wrong.
Lessons for Us:
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11:27-29. Moses provides an excellent example regarding how we should respond when
others receive privileges in Jehovah’s service. Rather than jealously seeking glory for
himself, Moses was happy when Eldad and Medad began acting as prophets.
12:2, 9, 10; 16:1-3, 12-14, 31-35, 41, 46-50. Jehovah expects his worshipers to show respect
for God-given authority.
Events in the wilderness (Numbers 10:11–21:35). At last, on the 20th day of the second
month, Jehovah lifts the cloud from over the tabernacle, thus signaling Israel’s departure
from the region of Sinai. With the ark of Jehovah’s covenant in their midst, they set out for
Kadesh-barnea, some 150 miles [240 km] to the north. As they march by day, Jehovah’s
cloud is over them. Each time the Ark goes out, Moses prays to Jehovah to arise and scatter
his enemies, and each time it comes to rest, he prays for Jehovah to return “to the myriads of
thousands of Israel.”—Numbers 10:36.
18 However, trouble arises in the camp. On the trip north to Kadesh-barnea, there are at
least three occasions of complaining. To quell the first outbreak, Jehovah sends a fire to
consume some of the people. Then “the mixed crowd” set Israel to bemoaning that they no
longer have as food the fish, cucumbers, watermelons, leeks, onions, and garlic of Egypt, but
only manna. (Numbers 11:4)
*** si pp. 32-33 pars. 19-20 Bible Book Number 4—Numbers ***
The troubles continue. Failing properly to view their younger brother, Moses, as Jehovah’s
representative, Miriam and Aaron find fault with him over his wife, who has recently come
into the camp. They demand more authority, comparable to that of Moses, though “the man
Moses was by far the meekest of all the men who were upon the surface of the ground.”
(Num. 12:3) Jehovah himself sets the matter straight and lets it be known that Moses
occupies a special position, striking Miriam, who was likely the instigator of the complaint,
with leprosy. Only by Moses’ intercession is she later healed.
20 Arriving at Kadesh, Israel camps at the threshold of the Promised Land. Jehovah now
instructs Moses to send spies to scout out the land. Entering from the south, they travel north
clear to “the entering in of Hamath,” walking hundreds of miles in 40 days. (Numbers 13:21)
When they return with some of the rich fruitage of Canaan, ten of the spies faithlessly argue
that it would be foolish to go up against so strong a people and such great fortified cities.
Caleb tries to quiet the assembly with a favorable report, but without success. The rebellious
spies strike fear into the Israelites’ hearts, claiming the land to be one that “eats up its
inhabitants” and saying, “All the people whom we saw in the midst of it are men of
extraordinary size.” As murmurings of rebellion sweep through the camp, Joshua and Caleb
plead, “Jehovah is with us. Do not fear them.” (Numbers 13:32; 14:9) However, the assembly
begins to talk of pelting them with stones.
Lessons for Us:
14:24. A key to resisting worldly pressures toward wrongdoing is to develop “a different
spirit,” or mental attitude. It must be one that is not like that of the world.
15:37-41. The unique fringe of the Israelites’ dress was intended to remind them that they
were a people set apart to worship God and to obey his commandments. Should we not also
live by God’s standards and stand out as different from the world?
*** si p. 32 par. 18 Bible Book Number 4—Numbers ***
Moses becomes so distressed that he asks Jehovah to kill him off rather than let him
continue as male nurse to all this people. Considerately, Jehovah takes away some of the
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spirit from Moses and puts it upon 70 of the older men, who proceed to assist Moses as
prophets in the camp. Then meat comes in abundance. As had happened once before, a
wind from Jehovah drives in quail from the sea, and the people greedily seize great supplies,
selfishly hoarding them. Jehovah’s anger blazes against the people, striking down many
because of their selfish craving.—Ex. 16:2, 3, 13.
Then Jehovah intervenes directly, saying to Moses: “How long will this people treat me
without respect, and how long will they not put faith in me for all the signs that I performed in
among them?” (Numbers 14:11) Moses implores him not to destroy the nation, as Jehovah’s
name and fame are involved. Jehovah therefore decrees that Israel must continue to wander
in the wilderness until all those registered among the people, from 20 years old and up, have
died off. Of the registered males, only Caleb and Joshua will be permitted to enter the Land
of Promise. In vain the people try to go up on their own initiative, only to suffer a terrible
defeat meted out by the Amalekites and the Canaanites. What a high price the people pay
for their disrespect of Jehovah and his loyal representatives!
22 Truly, they have much to learn in the way of obedience. Fittingly, Jehovah gives them
additional laws highlighting this need. He lets them know that when they come into the
Promised Land, atonement must be made for mistakes, but the deliberately disobedient must
be cut off without fail. Thus, when a man is found gathering wood in violation of the Sabbath
law, Jehovah commands: “Without fail the man should be put to death.” (Numbers 15:35) As
a reminder of the commandments of Jehovah and the importance of obeying them, Jehovah
instructs that the people wear fringes on the skirts of their garments.
23 Nevertheless, rebellion breaks out again. Korah, Dathan, Abiram, and 250 prominent men
of the assembly gather in opposition to the authority of Moses and Aaron. Moses puts the
issue to Jehovah, saying to the rebels: ‘Take fire holders and incense and present them
before Jehovah, and let him choose.’ (Numbers 16:6, 7) Jehovah’s glory now appears to all
the assembly. Swiftly he executes judgment, causing the earth to split apart to swallow up
the households of Korah, Dathan, and Abiram, and sending out a fire to consume the 250
men, including Korah, offering the incense. The very next day, the people begin to condemn
Moses and Aaron for what Jehovah did, and again He scourges them, wiping out 14,700
complainers.
21:14, 15—What was the book mentioned here? The Scriptures refer to various books that
the Bible writers used as source material. (Joshua 10:12, 13; 1 Kings 11:41; 14:19, 29) “The
book of the Wars of Jehovah” was such a writing. It contained a historical account of the
wars of Jehovah’s people.
*** si pp. 33-34 pars. 24-26 Bible Book Number 4—Numbers ***
24 In view of these events, Jehovah commands that each tribe present a rod before him,
including a rod with Aaron’s name for the tribe of Levi. The next day Aaron is shown to be
Jehovah’s choice for the priesthood, for his rod alone is found to be in full bloom and bearing
ripe almonds. It is to be preserved in the ark of the covenant “for a sign to the sons of
rebelliousness.” (Num. 17:10; Heb. 9:4) After further instructions for the support of the
priesthood by means of tithes and concerning the use of cleansing water with the ashes of a
red cow, the account returns us to Kadesh. Here Miriam dies and is buried.
25 Again at the threshold of the Land of Promise the assembly gets to quarreling with Moses
because of the lack of water. Jehovah counts it as quarreling with Him, and He appears in
His glory, commanding Moses to take the rod and bring out water from the crag. Do Moses
and Aaron now sanctify Jehovah? Instead, Moses twice strikes the crag in anger. The people
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and their livestock get water to drink, but Moses and Aaron fail to give the credit to Jehovah.
Though the heartbreaking wilderness journey is almost over, they both incur Jehovah’s
displeasure and are told they will not enter the Land of Promise. Aaron dies later on Mount
Hor, and his son Eleazar takes over the duties of high priest.
26 Israel turns to the east and seeks to go through the land of Edom but is rebuffed. While
making a long detour around Edom, the people get into trouble again as they complain
against God and Moses. They are tired of the manna, and they are thirsty. Because of their
rebelliousness Jehovah sends poisonous serpents among them, so that many die. At last,
when Moses intercedes, Jehovah instructs him to make a fiery copper serpent and place it
on a signal pole. Those who have been bitten but who gaze at the copper serpent are spared
alive. Heading north, the Israelites are impeded, in turn, by the belligerent kings Sihon of the
Amorites and Og of Bashan. Israel defeats both of these in battle, and Israel occupies their
territories to the east of the Rift Valley.
ON THE PLAINS OF MOAB
(Numbers 22:1–36:13)
As the sons of Israel encamp on the desert plains of Moab, the Moabites feel a sickening
dread of them. Moab’s King Balak, therefore, hires Balaam to curse the Israelites. But
Jehovah forces Balaam to bless them. Moabite and Midianite women are then used to lure
Israelite men into immorality and idolatry. As a result, Jehovah destroys 24,000 wrongdoers.
The scourge finally ends when Phinehas demonstrates that he tolerates no rivalry toward
Jehovah.
The second census reveals that none of the men counted in the first are still alive, except for
Joshua and Caleb. Joshua is commissioned to be Moses’ successor. The Israelites receive
procedures for various offerings and instructions on the making of vows. The people of
Israelalso take vengeance upon the Midianites. Reuben, Gad, and the half tribe of Manasseh
settle east of the Jordan River . Israel is given instructions on crossing the Jordanand taking
possession of the land. Detailed boundaries of the land are defined. The inheritance is to be
decided by lot. Levites are assigned 48 cities, and 6 of these are to serve as cities of refuge.
22:20-22—Why did Jehovah’s anger blaze against Balaam? Jehovah had told the prophet
Balaam that he should not curse the Israelites. (Numbers 22:12) However, the prophet went
with Balak’s men with the full intention of cursing Israel. Balaam wanted to please the
Moabite king and receive a reward from him. (2 Peter 2:15,16; Jude 11) Even when Balaam
was forced to bless rather than curse Israel, he sought the king’s favor by suggesting that
Baal-worshiping women be used to seduce Israelite men. (Numbers 31:15, 16) Thus, the
reason for God’s anger against Balaam was the prophet’s unscrupulous greed.
Lessons for Us:
25:11. What an example of zeal for Jehovah’s worship Phinehas set for us! Should not the
desire to keep the congregation clean move us to report any knowledge of gross immorality
to Christian elders?
Events on the Plains of Moab (Numbers 22:1–36:13). In eager anticipation of their entry into
Canaan, the Israelites now gather on the desert plains of Moab, north of the Dead Sea and
to the east of the Jordan across from Jericho. Seeing this vast encampment spread out
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before them, the Moabites feel a sickening dread. Their king Balak, in consultation with the
Midianites, sends for Balaam to use divination and put a curse on Israel. Although God
directly tells Balaam, “You must not go with them,” he wants to go. (Numbers 22:12) He
wants the reward. Finally he does go, only to be stopped by an angel and to have his own
she-ass miraculously speak to rebuke him. When at last Balaam gets around to making
pronouncements about Israel, God’s spirit impels him, so that his four proverbial utterances
prophesy only blessings for God’s nation, even foretelling that a star would step forth out of
Jacob and a scepter would rise out of Israel to subdue and destroy.
Having infuriated Balak by his failure to curse Israel, Balaam now seeks the king’s good
graces by suggesting that the Moabites use their own females in enticing the men of Israel to
share in the lewd rites involved in the worship of Baal. (Numbers 31:15, 16) Here, right on
the border of the Promised Land, the Israelites begin to fall away to gross immorality and the
worship of false gods. As Jehovah’s anger blazes forth in a scourge, Moses calls for drastic
punishment of the wrongdoers. When Phinehas, son of the high priest, sees the son of a
chieftain bring a Midianite woman into his tent right inside the camp, he goes after them and
kills them, striking the woman through her genital parts. At this, the scourge is halted, but not
before 24,000 die from it.
*** it-2 p. 514 Numbers, Book of ***
Moabite women lure Israelite men into idolatry and fornication; 24,000 are killed for thus
falling into apostasy; Jehovah relents when Phinehas tolerates no rivalry toward Him
(Numbers 25:1-18)
The offerings are listed that must be presented each day, each Sabbath, at the start of each
month, during festivals, and during the seventh month (Numbers 28:1–29:40)
30:6-8—Can a Christian man set aside his wife’s vows? With regard to vows, Jehovah now
deals with his worshipers individually. For example, dedication to Jehovah is a personal vow.
(Galatians 6:5) A husband does not have the authority to set aside or cancel such a vow. A
wife, though, should avoid making a vow that conflicts with God’s Word or her duties toward
her husband.
Through Moses, Jehovah next reminds Israel of the importance of His laws concerning
sacrifices and feasts and of the seriousness of vows. He also has Moses settle the account
with the Midianites because of their part in seducing Israel over Baal of Peor. All the
Midianite males are slain in battle, along with Balaam, and only virgin girls are spared,
32,000 of these being taken captive along with plunder that includes 808,000 animals. Not
one Israelite is reported missing in battle. The sons of Reuben and of Gad, who raise
livestock, ask to settle in the territory east of the Jordan, and after they agree to help in
conquering the Promised Land, the request is granted, so that these two tribes, together with
half the tribe of Manasseh, are given this rich tableland as their possession.
31 After a review of the stopping places on the 40-year journey, the record again focuses
attention on the need for obedience to Jehovah. God is giving them the land, but they must
become His executioners, driving out the depraved, demon-worshiping inhabitants and
destroying every last trace of their idolatrous religion. The detailed boundaries of their Godgiven land are stated. It is to be divided among them by lot. The Levites, who have no tribal
inheritance, are to be given 48 cities with their pasture grounds, 6 of these to be cities of
refuge for the unintentional manslayer. Territory must remain within the tribe, never being
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transferred to another tribe by marriage. If there is no male heir, then the daughters who
receive an inheritance—for example, the daughters of Zelophehad—must marry within their
own tribe. (Numbers 27:1-11; 36:1-11) Numbers concludes with these commandments of
Jehovah through Moses and with the sons of Israel poised at last to enter the Land of
Promise.
Lessons for Us:
35:9-29. The fact that an unintentional manslayer had to leave his home and flee to a city of
refuge for a period of time teaches us that life is sacred and that we must have respect for it.
35:33. The earth polluted by the spilled blood of the innocent can be atoned for only by the
blood of those spilling it. How appropriate that Jehovah will destroy the wicked before the
earth is transformed into a paradise!—Proverbs 2:21, 22; Daniel 2:44.
God’s Word Exerts Power
We must show respect for Jehovah and for those appointed to positions of responsibility
among his people. The book of Numbers makes this truth ever clearer. What an important
lesson for maintaining peace and unity in the congregation today!
The incidents related in Numbers show how easily those who neglect their spirituality can fall
into wrongdoing, such as murmuring, immorality, and idolatry. Some of the examples and
lessons from this Bible book can serve as a basis for local needs parts on the Service
Meeting at congregations of Jehovah’s Witnesses. Indeed, “the word of God is alive and
exerts power” in our life.—Hebrews 4:12.
*** it-2 p. 515 Numbers, Book of ***
the setting aside of 48 cities for the Levites (Numbers 35:2-8), the action to be taken against
idolatry and the inhabitants of Canaan (Numbers 33:50-56), the selection of six cities of
refuge, instructions for handling cases of persons claiming to be accidental manslayers
(Numbers 35:9-33), and laws involving inheritance and marriage of heiresses (Numbers
27:8-11; 36:5-9).
Additionally, the recording of the Israelite encampments is definitely ascribed to Moses
(Num. 33:2), and the concluding words of the book of Numbers also point to him as the writer
of the account.—Numbers 36:13.
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Deuteronomy
Highlights From the Book of Deuteronomy
THE year is 1473 B.C.E. Forty years have passed since Jehovah delivered the sons of
Israelfrom Egyptian bondage. Having spent these years in the wilderness, the Israelites are
still a nation without a land. At last, though, they stand at the threshold of the Promised Land.
What awaits them as they take possession of it? What problems will they encounter, and
how should they deal with them?
Before Israel crosses the Jordan River into the land of Canaan , Moses prepares the
congregation for the great task ahead. How? By delivering a series of discourses that
encourage and exhort, admonish and warn. He reminds the Israelites that Jehovah God
deserves exclusive devotion and that they must not follow the ways of the surrounding
nations. These speeches make up the main part of the Bible book of Deuteronomy. And the
counsel given in them is just what we need today, for we too live in a world in which giving
Jehovah our exclusive devotion is a challenge.—Hebrews 4:12.
Written by Moses except for the last chapter, the book of Deuteronomy covers a period of a
little over two months. (Deuteronomy 1:3; Joshua 4:19) Let us see how what is stated there
can help us to love Jehovah God with all our heart and serve him faithfully.
‘DO NOT FORGET WHAT YOUR EYES HAVE SEEN’
(Deuteronomy 1:1–4:49)
In the first discourse, Moses recounts some of the wilderness experiences—particularly
those that will be helpful to the Israelites as they prepare to take possession of the Promised
Land. The account of the appointment of judges must have reminded them that Jehovah
organizes his people in a way that ensures loving care. Moses also relates that the bad
report of the ten spies led to the failure of the preceding generation to enter the land of
promise. Think of the impact this warning example must have had on Moses’ listeners as that
land lay before their very eyes.
Recalling the victories that Jehovah had given the sons of Israel before they crossed the
Jordan must have infused them with courage as they stood ready to begin their conquest on
the other side of the river. The land they were about to occupy was rife with idolatry. How
fitting that Moses gives a stern warning against idol worship!
2:4-6, 9, 19, 24, 31-35; 3:1-6—Why did the Israelites annihilate some of the people who lived
east of the Jordan but not others? Jehovah commanded Israelnot to engage in strife with the
sons of Esau. Why? Because they were the offspring of Jacob’s brother. The Israelites were
not to molest or war against the Moabites and the Ammonites, for they were descendants of
Abraham’s nephew Lot . However, the Amorite Kings Sihon and Og had no such claims to
the land under their control. Hence, when Sihon refused to let the Israelites pass through and
Og came to meet them in battle, Jehovah commanded the Israelites to demolish their cities,
leaving no survivors.
Lessons for Us:
1:2, 19. The sons of Israel wandered through the wilderness for some 38 years, even though
Kadesh-barnea was only “eleven days from Horeb [the mountainous region around Mount
Sinai where the Ten Commandments were given] by the way of Mount Seir .” What a price to
pay for disobeying Jehovah God!—Numbers 14:26-34.
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1:16, 17. God’s standards of judging are the same today. Those entrusted with the
responsibility to serve on a judicial committee must not allow favoritism or fear of man to
distort their judgment.
*** si pp. 37-38 pars. 11-13 Bible Book Number 5—Deuteronomy ***
Moses’ first discourse (Deut. 1:1–4:49). This provides a historical introduction to what
follows. Moses first reviews Jehovah’s faithful dealings with His people. Moses is telling them
to go in and take possession of the land promised to their forefathers Abraham, Isaac, and
Jacob. He recounts how Jehovah coordinated the activity of this theocratic community at the
outset of the wilderness trek by having him, Moses, select wise, discreet, and experienced
men to act as chiefs of thousands, of hundreds, of fifties, and of tens. There was splendid
organization, watched over by Jehovah, as Israel “went marching through all that great and
fear-inspiring wilderness.”—Deut. 1:19.
12 Moses now recalls their sin of rebellion when they heard the report of the spies returning
from Canaan and complained that Jehovah hated them because, they charged, He had
brought them up out of Egypt only to abandon them to the Amorites. For their lack of faith,
Jehovah told that evil generation that none of them, except Caleb and Joshua, would see the
good land. At this they again behaved rebelliously, getting all heated up and making their
own independent assault on the enemy, only to have the Amorites chase them like a swarm
of bees and scatter them.
13 They traveled in the wilderness down toward the Red Sea, and during 38 years, all the
generation of the men of war died off. Jehovah then commanded them to cross over and
take possession of the land north of the Arnon, saying: “This day I shall start to put the dread
of you and the fear of you before the peoples beneath all the heavens, who will hear the
report about you; and they will indeed be agitated and have pains like those of childbirth
because of you.” (Deut. 2:25) Sihon and his land fell to the Israelites, and then Og’s kingdom
was occupied. Moses assured Joshua that Jehovah would fight for Israel in the same way in
overcoming all the kingdoms. Moses then asked God if he himself might by any means pass
over to the good land beyond the Jordan, but Jehovah continued to refuse this, telling him to
commission, encourage, and strengthen Joshua.
4:15-20, 23, 24—Does the prohibition against making carved images mean that it is wrong to
make representations of objects for artistic purposes? No. The prohibition here was against
making images for worship—against ‘bowing down to idols and serving them.’ The Scriptures
do not forbid carving sculptures or making paintings of objects for artistic purposes.—1
Kings 7:18, 25.
Lessons for Us:
4:9. ‘Not forgetting the things that their eyes had seen’ was essential for Israel’s success. As
the promised new world nears, it is vital that we too keep in front of us Jehovah’s wonderful
deeds by being diligent students of his Word.
6:6-9. Just as the Israelites were commanded with respect to the Law, we too must know
God’s commands by heart, keep them in front of us at all times, and inculcate them in our
children. We must ‘tie them as a sign upon our hand’ in that our actions—represented by our
hands—must show that we are obedient to Jehovah. And like ‘a frontlet band between the
eyes,’ our obedience must be visible to all.
6:16. May we never put Jehovah to the test as the Israelites faithlessly did at Massah, where
they murmured about the lack of water.—Exodus 17:1-7.
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*** si p. 38 pars. 14-17 Bible Book Number 5—Deuteronomy ***
Moses now lays great emphasis on God’s Law, warning against adding to or taking away
from His commandments. Disobedience will bring disaster: “Only watch out for yourself and
take good care of your soul, that you may not forget the things that your eyes have seen and
that they may not depart from your heart all the days of your life; and you must make them
known to your sons and to your grandsons.” (Deut. 4:9) They saw no form when Jehovah
stated the Ten Words to them under fearsome circumstances in Horeb. It will be ruination to
them if they now turn to idolatry and image worship, for, as Moses says, “Jehovah your God
is a consuming fire, a God exacting exclusive devotion.” (Deut. 4:24) He it was who had
loved their forefathers and had chosen them. There is no other God in the heavens above or
on the earth beneath. Obey Him, Moses exhorts, “that you may lengthen your days on the
soil that Jehovah your God is giving you, always.”—Deut. 4:40.
15 After concluding this powerful speech, Moses proceeds to set apart Bezer, Ramoth, and
Golan as cities of refuge to the east of the Jordan.
16 Moses’ second discourse (Deut. 5:1–26:19). This is a call to Israel to hear Jehovah, who
spoke with them face-to-face at Sinai. Note how Moses restates the Law with some
necessary adjustments, thus adapting it for their new life across the Jordan. It is no mere
recounting of regulations and ordinances. Every word shows that the heart of Moses is full of
zeal and devotion to his God. He speaks for the welfare of the nation. Obedience to the Law
is stressed throughout—obedience from a loving heart, not by compulsion.
17 First, Moses repeats the Ten Words, the Ten Commandments, and tells Israel to obey
them, not turning to the right or to the left, that they may lengthen their days in the land and
that they may become very many. “Listen, O Israel: Jehovah our God is one Jehovah.” (Deut.
6:4)
LOVE JEHOVAH, AND OBEY HIS COMMANDMENTS
In his second speech, Moses recounts the giving of the Law at Mount Sinai and restates the
Ten Commandments. Seven nations are specified for complete destruction. The sons of
Israel are reminded of an important lesson they learned in the wilderness: “Not by bread
alone does man live but by every expression of Jehovah’s mouth does man live.” In their new
situation, they must “keep the whole commandment.”—Deuteronomy 8:3; 11:8.
As they settle in the land of promise, the Israelites will need laws not only regarding worship
but also respecting judgment, government, war, and everyday social and private life. Moses
reviews these laws and emphasizes the need to love Jehovah and obey his commandments.
8:3, 4—In what way did the Israelites’ clothing not wear out and their feet not become
swollen during the wilderness trek? This was a miraculous provision, as was the regular
supply of manna. The Israelites used the same garments and footwear they started out with,
likely passing them on to others as children grew up and adults died. Since the two censuses
taken at the beginning and at the end of the wilderness trek revealed that the number of
Israelites did not increase, the original supply of these items would have been sufficient.—
Numbers 2:32; 26:51.
Lessons for Us:
8:11-18. Materialism can make us forget Jehovah.
9:4-6. We must guard against self-righteousness.
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Heart, soul, and vital force must be given to loving Him, and Israel must teach their sons and
tell them of the great signs and miracles that Jehovah performed in Egypt. There are to be no
marriage alliances with the idolatrous Canaanites. Jehovah has chosen Israel to become his
special property, not because they are populous, but because he loves them and will keep
the sworn statement he made with their forefathers. Israel must shun the snare of demon
religion, destroy the images out of the land, and hold to Jehovah, truly “a great and fearinspiring God.”—Deut. 7:21.
18 Jehovah humbled them for 40 years in the wilderness, teaching them that man lives, not
by manna or bread, but by every expression of Jehovah’s mouth. During all those years of
correction, their clothing did not wear out, nor did their feet become swollen. Now they are
about to enter a land of wealth and plenty! However, they must guard against the snares of
materialism and self-righteousness and remember that Jehovah is ‘the giver of power to
make wealth’ and the dispossessor of the wicked nations. (Deut. 8:18) Moses then recounts
occasions when Israel provoked God. They must remember how Jehovah’s anger blazed
against them in the wilderness, with plague and fire and slaughter! They must remember
their ruinous worship of the golden calf, which resulted in Jehovah’s hot anger and the
remaking of the tablets of the Law! (Ex. 32:1-10, 35; 17:2-7; Num. 11:1-3, 31-35; 14:2-38)
Surely they must now serve and cling to Jehovah, who has loved them for their fathers’
sakes and had constituted them “like the stars of the heavens for multitude.”—Deut. 10:22.
Lessons for Us:
13:6. We must not allow anyone to draw us away from the worship of Jehovah.
Israel must keep “the whole commandment,” and they must without fail obey Jehovah, loving
him as their God and serving him with all their heart and all their soul. (Deut. 11:8, 13)
Jehovah will back them up and reward them if they obey him. However, they must apply
themselves and diligently teach their sons. The choice before Israel is clearly stated:
Obedience leads to blessing, disobedience to malediction. They must not “walk after other
gods.” (Deut. 11:26-28) Moses then outlines specific laws affecting Israel as they move in to
take possession of the Land of Promise. There are (1) laws touching religion and worship;
(2) laws relating to administration of justice, government, and war; and (3) laws regulating the
private and social life of the people.
20 (1) Religion and worship (Deut. 12:1–16:17). When the Israelites enter the land, every
vestige of false religion—its high places, altars, pillars, sacred poles, and images—must be
absolutely destroyed. Israel must worship only in the place where Jehovah their God
chooses to put his name, and there they must rejoice in him, all of them. Regulations on the
eating of meat and sacrifices include repeated reminders that they must not eat blood.
“Simply be firmly resolved not to eat the blood . . . You must not eat it, in order that it may go
well with you and your sons after you, because you will do what is right in Jehovah’s eyes.”
(Deut. 12:16, 23-25, 27; 15:23)
14:21—Why could the Israelites give to an alien resident or sell to a foreigner an unbled
dead animal that they themselves would not eat? In the Bible, the term “alien resident” could
refer to a non-Israelite who became a proselyte or to a settler who lived by basic laws of the
land but who did not become a worshiper of Jehovah. A foreigner and an alien resident who
did not become proselytes were not under the Law and could use unbled dead animals in
various ways. The Israelites were permitted to give or sell such animals to them. The
proselyte, on the other hand, was bound by the Law covenant. As indicated at Leviticus
17:10, such a person was forbidden to eat the blood of an animal.
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Lessons for Us:
14:1. Self-mutilation shows disrespect for the human body, may be connected with false
religion, and must be avoided. (1 Kings 18:25-28 Our hope in the resurrection makes such
an extreme expression of mourning for the dead inappropriate.
Moses now launches into an outspoken condemnation of idolatry. Israel must not even
inquire into the ways of false religion. If a prophet is proved to be false, he must be put to
death, and apostates—even one’s dear relative or friend, yes, even entire cities—must
likewise be devoted to destruction. Next come regulations on clean and unclean food, the
payment of tenths, and the care of the Levites. The interests of debtors, the poor, and bond
slaves are to be lovingly protected. Finally, Moses reviews the annual festivals as times to
thank Jehovah for his blessing: “Three times in the year every male of yours should appear
before Jehovah your God in the place that he will choose: in the festival of the unfermented
cakes and in the festival of weeks and in the festival of booths, and none should appear
before Jehovah empty-handed.”—Deut. 16:16.
21 (2) Justice, government, and war (Deut. 16:18–20:20). First of all, Moses gives the laws
affecting judges and officers. Justice is the important thing, bribes and perverted judgment
being hateful to Jehovah. The procedures in establishing evidence and handling legal cases
are outlined. “At the mouth of two witnesses or of three witnesses the one dying should be
put to death.” (Deut. 17:6) Laws are stated concerning kings. Provision is made for the
priests and Levites. Spiritism is outlawed as “detestable to Jehovah.” (Deut. 18:12) Looking
far into the future, Moses declares: “A prophet from your own midst, from your brothers, like
me, is what Jehovah your God will raise up for you—to him you people should listen.” (Deut.
18:15-19) However, a false prophet must die. This section closes with laws concerning cities
of refuge and the avenging of blood, as well as qualifications for military exemptions and the
rules of war.
Lessons for Us:
20:5-7; 24:5. Consideration should be shown to those with special circumstances, even when
the task at hand is important.
22:23-27. One of the most effective defenses a woman has when she is threatened with rape
is to scream.
*** si p. 39 par. 22 Bible Book Number 5—Deuteronomy ***
(3) Private and social life (Deut. 21:1–26:19). Laws touching the everyday life of the Israelites
are set forth on such matters as a person found slain, marriage to captive women, the right of
the firstborn, a rebellious son, the hanging of a criminal on a stake, evidence of virginity, sex
crimes, castration, illegitimate sons, treatment of foreigners, sanitation, payment of interest
and vows, divorce, kidnapping, loans, wages, and harvest gleanings. The limit for beating a
man is to be 40 strokes. A bull must not be muzzled while threshing. The procedure for
brother-in-law marriage is outlined. Accurate weights must be used, for injustice is detestable
to Jehovah.
24:6—Why was seizing “a hand mill or its upper grindstone as a pledge” likened to seizing “a
soul”? A hand mill and its upper grindstone represented a person’s “soul,” or his means of
life. Seizing either of these would deprive the entire family of its daily supply of bread.
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25:9—What is significant about drawing the sandal off and spitting in the face of a man who
refused to perform brother-in-law marriage? According to “the custom of former times in
Israelconcerning the right of repurchase . . . , a man had to draw his sandal off and give it to
his fellow.” (Ruth 4:7) Drawing the sandal off a man who refused to perform brother-in-law
marriage therefore confirmed that he had renounced his position and right to produce an heir
for his deceased brother. This was disgraceful. (Deuteronomy 25:10) Spitting in his face was
an act of humiliation.—Numbers 12:14.
*** si p. 39 par. 23 Bible Book Number 5—Deuteronomy ***
23 Before concluding this fervent discourse, Moses recalls how Amalek struck the weary
Israelites from the rear as they fled from Egypt, and Moses commands Israel to “wipe out the
mention of Amalek from under the heavens.” (Deut. 25:19) When they enter into the land,
they must offer the firstfruits of the soil with rejoicing, and they must also offer the tithes with
the thankful prayer to Jehovah: “Do look down from your holy dwelling, the heavens, and
bless your people Israel and the soil that you have given us, just as you swore to our
forefathers, the land flowing with milk and honey.” (Deut. 26:15) If they carry out these
commandments with all their heart and soul, Jehovah, on his part, will ‘put them high above
all the other nations that he has made, resulting in praise and reputation and beauty, while
they prove themselves a people holy to Jehovah their God, just as he has promised.’—Deut.
26:19.
“YOU MUST CHOOSE LIFE”
In his third speech, Moses states that after crossing the Jordan, the Israelites must write the
Law on great stones and also pronounce cursings for disobedience and blessings for
obedience. The fourth discourse opens with the renewal of the covenant between Jehovah
and Israel. Moses again warns against disobedience and exhorts the people to “choose
life.”—Deuteronomy 30:19.
In addition to giving the four discourses, Moses discusses the change of leadership and
teaches the Israelites a beautiful song that praises Jehovah and warns of the woes resulting
from unfaithfulness. After blessing the tribes, Moses dies at the age of 120 and is buried. The
mourning period lasts 30 days, taking up nearly half of the time covered by Deuteronomy.
Lessons for Us:
31:12. Young ones should sit with the grown-ups at congregation meetings and endeavor to
listen and to learn.
Moses’ third discourse (Deut. 27:1–28:68). In this the older men of Israel and the priests are
associated with Moses as he recites at length Jehovah’s curses for disobedience and the
blessings for faithfulness. Dire warnings are given concerning the fearful results of
unfaithfulness. If Israel as his holy people keep listening to the voice of Jehovah their God,
they will enjoy wonderful blessings, and all the peoples of the earth will see that Jehovah’s
name is called upon them. However, if they fail in this, Jehovah will send upon them “the
curse, confusion and rebuke.” (Deut. 28:20) They will be stricken by loathsome disease, by
drought, and by famine; their enemies will pursue and enslave them, and they will be
scattered and annihilated out of the land. These curses, and more, will come upon them if
they “will not take care to carry out all the words of this law that are written in this book so as
to fear this glorious and fear-inspiring name, even Jehovah, [their] God.”—Deut. 28:58.
25 Moses’ fourth discourse (Deut. 29:1–30:20). Jehovah now concludes a covenant with
Israel at Moab. This incorporates the Law, as restated and explained by Moses, that will
guide Israel as they enter the Land of Promise. The solemn oath accompanying the covenant
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drives home the nation’s responsibilities. Finally, Moses calls the heavens and the earth to
witness as he places before the people life and death, the blessing and the malediction, and
exhorts: “You must choose life in order that you may keep alive, you and your offspring, by
loving Jehovah your God, by listening to his voice and by sticking to him; for he is your life
and the length of your days, that you may dwell upon the ground that Jehovah swore to your
forefathers Abraham, Isaac and Jacob to give to them.”—Deut. 30:19, 20.
26 Commissioning of Joshua, and Moses’ song (Deut. 31:1–32:47). Chapter 31 relates how,
after writing the Law and giving instructions concerning the regular public reading of it,
Moses commissions Joshua, telling him to be courageous and strong, and then how Moses
prepares a memorial song and completes the writing of the words of the Law and arranges
for it to be placed at the side of the ark of the covenant of Jehovah. After that, Moses speaks
the words of the song to all the congregation as a final exhortation.
32:13, 14—Since the Israelites were forbidden to eat any fat, what is meant by their eating
“the fat of rams”? The expression is here used figuratively and denotes the best of the flock.
Such poetic usage is indicated by the fact that the same verse speaks of “the kidney fat of
wheat” and “the blood of the grape.”
33:1-29—Why was Simeon not specifically mentioned in the blessing with which Moses
blessed the sons of Israel ? This was because Simeon as well as Levi had acted “harshly,”
and their anger was “cruel.” (Genesis 34:13-31; 49:5-7) Their inheritance was not quite the
same as that of the other tribes. Levi received 48 cities, and Simeon’s portion was within
Judah ’s territory. (Joshua 19:9; 21:41, 42) Hence, Moses did not specifically bless Simeon.
However, Simeon’s blessing was included in the general blessing to Israel.
Lessons for Us:
32:4. All of Jehovah’s activities are perfect in that he expresses his attributes of justice,
wisdom, love, and power in perfect balance.
Of Great Value to Us
Deuteronomy presents Jehovah as “one Jehovah.” (Deuteronomy 6:4) It is a book about a
people in a unique relationship with God. The book of Deuteronomy also warns against
idolatry and emphasizes the need to give the true God exclusive devotion.
Surely Deuteronomy is of great value to us! Though we are not under the Law, we can learn
much from it that will help us to ‘love Jehovah our God with all our heart, soul, and vital
force.’—Deuteronomy 6:5.
How appreciatively does Moses’ song open, identifying the refreshing Source of his
instruction! “My instruction will drip as the rain, my saying will trickle as the dew, as gentle
rains upon grass and as copious showers upon vegetation. For I shall declare the name of
Jehovah.” Yes, attribute greatness to “our God,” “the Rock.” (Deut. 32:2-4) Make known his
perfect activity, his just ways, and his faithfulness, righteousness, and uprightness. It was
shameful that Israel acted ruinously, though Jehovah encircled them in an empty, howling
desert, safeguarding them as the pupil of his eye and hovering over them as an eagle over
its fledglings. He made his people fat, calling them Jeshurun, “Upright One,” but they incited
him to jealousy with strange gods and became “sons in whom there is no faithfulness.” (Deut.
32:20) Vengeance and retribution are Jehovah’s. He puts to death and makes alive. When
he sharpens his glittering sword and his hand takes hold on judgment, he will indeed pay
back vengeance to his adversaries. What confidence this should inspire in his people! As the
song says in climax, it is a time to “be glad, you nations, with his people.” (Deut. 32:43) What
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worldly poet could ever approach the exalted beauty, power, and depth of meaning of this
song to Jehovah?
28 Moses’ final blessing (Deut. 32:48–34:12). Moses is now given final instructions
concerning his death, but he is not yet through with his theocratic service. First, he must
bless Israel, and in doing this, he again extols Jehovah, the King in Jeshurun, as beaming
forth with his holy myriads. By name the tribes receive individual blessings, and then Moses
praises Jehovah as the eminent One: “A hiding place is the God of ancient time, and
underneath are the indefinitely lasting arms.” (Deut. 33:27) From a heart brimming with
appreciation, he then speaks his final words to the nation: “Happy you are, O Israel! Who is
there like you, a people enjoying salvation in Jehovah?”—Deut. 33:29.
29 After viewing the Land of Promise from Mount Nebo, Moses dies, and Jehovah buries him
in Moab, his tomb being unknown and unhonored to this day. He lived to be 120 years of
age, but “his eye had not grown dim, and his vital strength had not fled.” Jehovah had used
him to perform great signs and miracles, and as the final chapter reports, there had not yet
“risen up a prophet in Israel like Moses, whom Jehovah knew face to face.”— Deut. 34:7, 10.
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Joshua
Highlights From the Book of Joshua
ENCAMPED on the Plains of Moab in 1473 B.C.E., the Israelites must be thrilled to hear
these words: “Get provisions ready for yourselves, because three days from now you are
crossing this Jordanto go in and take possession of the land that Jehovah your God is giving
you to take possession of it.” (Joshua 1:11) Their 40-year wilderness sojourn is about to end.
A little over two decades later, the leader Joshua stands in the heart of the land of Canaan
and declares to the older men of Israel: “See, I assigned to you by lot these nations that
remain as an inheritance for your tribes, and all the nations that I cut off, from the Jordan to
the Great Sea at the setting of the sun. And Jehovah your God was the one who kept
pushing them away from before you, and he dispossessed them on your account, and you
took possession of their land, just as Jehovah your God had promised you.”—Joshua 23:4,
5.
Written by Joshua in 1450 B.C.E., the book of Joshua is an exciting historical narrative of
what took place during those 22 years. As we stand at the threshold of the promised new
world, our position is comparable to that of the sons of Israelwho were poised to take
possession of the Promised Land. With keen interest, then, let us give attention to the book
of Joshua.—Hebrews 4:12.
TO “THE DESERT PLAINS OF JERICHO ”
(Joshua 1:1–5:15)
What an assignment Joshua receives when Jehovah tells him: “Moses my servant is dead;
and now get up, cross this Jordan, you and all this people, into the land that I am giving to
them, to the sons of Israel”! (Joshua 1:2) Joshua is to lead a nation of several million people
into the Promised Land. In preparation, he sends out two spies to Jericho —the city that is to
be conquered first. In that city lives Rahab the harlot, who has heard about the powerful
works Jehovah has performed in behalf of his people. She protects and helps the spies and
receives from them a promise of preservation.
Upon the return of the spies, Joshua and the people are ready to make their move and cross
the Jordan. Although at flood stage, the river proves to be no obstacle to them, for Jehovah
causes the waters upstream to rise up like a dam and allows the waters downstream to
empty into the Dead Sea . After crossing the Jordan , the Israelites camp at Gilgal, near
Jericho . Four days later, on the evening of the 14th day of Abib, they observe the Passover
on the desert plains of Jericho . (Joshua 5:10) The next day, they begin to eat some of the
yield of the land, and the provision of the manna ceases. During this time, Joshua
circumcises all males born in the wilderness.
2:4, 5—Why does Rahab mislead the king’s men who are searching for the spies? Rahab
protects the spies at the risk of her life because she has come to have faith in Jehovah.
Therefore, she is under no obligation to divulge the spies’ whereabouts to men who are
seeking to harm God’s people. (Matthew 7:6; 21:23-27; John 7:3-10) In fact, Rahab was
“declared righteous by works,” including the act of misdirecting the emissaries of the king.—
James 2:24-26.
5:14, 15—Who is “the prince of the army of Jehovah”? The prince who comes to strengthen
Joshua as the conquest of the Promised Land begins is likely none other than “the Word”—
Jesus Christ in his prehuman existence. (John 1:1; Daniel 10:13) How strengthening it is to
have the assurance that the glorified Jesus Christ is with God’s people today as they engage
in spiritual warfare!
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Lessons for Us:
1:7-9. Reading the Bible daily, regularly meditating on what it says, and putting into practice
what we learn are essential for success in spiritual endeavors.
1:11. asks the people to get provisions ready and not idly wait for God to provide them.
Jesus’ admonition to stop being anxious about the necessities of life, along with his promise
that “all these other things will be added to you,” does not mean that we should take no
measures to support ourselves.—Matthew 6:25, 33.
2:4-13. After hearing about Jehovah’s great deeds and realizing that the time was critical,
Rahab makes a decision to take the side of his worshipers. If you have been studying the
Bible for some time and recognize that we are living in “the last days,” should you not make a
decision to serve God?—2 Timothy 3:1
3:15. Since the report of the spies who were sent to Jericho is favorable, Joshua acts quickly,
without waiting for the waters of the Jordanto subside. When it comes to deeds involving true
worship, we must act courageously rather than delay until the circumstances seem more
suitable.
4:4-8, 20-24. The 12 stones taken from the riverbed of the Jordan are to serve as a memorial
to Israel. Jehovah’s acts of delivering his modern-day people from his enemies also stand as
a memorial that he is with them.
*** si p. 43 pars. 7-10 Bible Book Number 6—Joshua ***
Crossing into the Promised Land (Joshua 1:1–5:12). Knowing of the tests ahead, Jehovah
gives assurance and sound counsel to Joshua at the outset: “Only be courageous and very
strong . . . This book of the law should not depart from your mouth, and you must in an
undertone read in it day and night, in order that you may take care to do according to all that
is written in it; for then you will make your way successful and then you will act wisely. Have I
not commanded you? Be courageous and strong . . . for Jehovah your God is with you
wherever you go.” (Joshua 1:7-9) Joshua gives credit to Jehovah as the real Leader and
Commander and immediately sets about preparing to cross the Jordan as commanded. The
Israelites accept him as Moses’ successor, and they pledge loyalty. Onward, then, to the
conquest of Canaan!
8 Two men are dispatched to spy out Jericho. Rahab the harlot seizes the opportunity to
demonstrate her faith in Jehovah by hiding the spies at the risk of her life. In return, the spies
swear that she will be spared when Jericho is destroyed. The spies carry back the report that
all the inhabitants of the land have grown disheartened because of the Israelites. The report
being favorable, Joshua moves immediately to the Jordan River, which is at flood stage.
Jehovah now gives tangible evidence that he is backing up Joshua and that, just as in
Moses’ time, there is “a living God” in the midst of Israel. (Joshua 3:10) As the priests
carrying the ark of the covenant step into the Jordan, the waters from upstream are heaped
up, allowing the Israelites to pass over on dry ground. Joshua takes 12 stones from the
middle of the river as a memorial and sets another 12 stones in the river, where the priests
are standing, after which the priests pass over and the waters return to flood stage.
9 Once across, the people encamp at Gilgal, between the Jordan and Jericho, and here
Joshua sets up the memorial stones as a witness to the generations to come and “in order
that all the peoples of the earth may know Jehovah’s hand, that it is strong; in order that you
may indeed fear Jehovah your God always.” (Joshua 4:24) (Joshua 10:15 indicates that
thereafter Gilgal may have been used as a base camp for some time.) It is here that the sons
of Israel are circumcised, since there had been no circumcising during the wilderness
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journey. The Passover is celebrated, the manna ceases, and at last the Israelites begin to
eat the produce of the land.
10 Conquest of Canaan (Joshua 5:13–12:24). Now the first objective lies within striking
distance. But how to take this “tightly shut up” walled city of Jericho? (Joshua 6:1) Jehovah
himself details the procedure, sending the “prince of the army of Jehovah” to instruct Joshua.
(Joshua 5:14)
ON WITH THE CONQUEST
(Joshua 6:1–12:24)
The city of Jericho is “tightly shut up . . . , no one going out and no one entering.” (Joshua
6:1) How would the city be taken? Jehovah gives Joshua the strategy. Soon the walls are
down and the city is destroyed. Only Rahab and her household are saved.
The next conquest is the royal city of Ai. The spies sent there report that the city has few
inhabitants, so not many men are needed to strike it down. However, about 3,000 soldiers
sent to attack the city take to flight from the men of Ai. The reason? Jehovah is not with the
Israelites. Achan of the tribe of Judah sinned while invading Jericho. After handling the
matter, Joshua comes up against Ai. Having defeated the Israelites once, the king of Ai is
eager to meet them in combat. But Joshua uses a strategy that plays on the overconfidence
of the men of Ai, and Joshua takes the city.
Lessons for Us:
6:26; 9:22, 23. The curse that Joshua pronounced at the time of Jericho’s destruction is
fulfilled some 500 years later. (1 Kings 16:34 Noah’s curse on his grandson Canaan comes
true when the Gibeonites become laborers. (Genesis 9:25, 26) Jehovah’s word always
comes true.
7:20-25. Some may dismiss Achan’s theft as a minor offense, perhaps reasoning that it
brought no harm to others. They may view petty thefts and minor offenses against Bible law
in a similar vein. We, though, should be like Joshua in our resoluteness to resist pressures
toward illegal or immoral acts.
*** si pp. 43-44 pars. 10-12 Bible Book Number 6—Joshua ***
. Now the first objective lies within striking distance. But how to take this “tightly shut up”
walled city of Jericho? (Joshua 6:1) Jehovah himself details the procedure, sending the
“prince of the army of Jehovah” to instruct Joshua. (Joshua 5:14) Once a day for six days,
the armies of Israel must march around the city, with the men of war in the lead, followed in
procession by priests blowing rams’ horns and others carrying the ark of the covenant. On
the seventh day, they must go around seven times. Joshua faithfully relays the orders to the
people. Exactly as commanded, the armies march around Jericho. No word is spoken. There
is no sound but the tramping of feet and the blowing of horns by the priests. Then, on the
final day, after the completion of the seventh circuit, Joshua signals them to shout. Shout
they do, “a great war cry,” and the walls of Jericho fall down flat! (Joshua 6:20) As one man,
they rush the city, capture it, and devote it to fiery destruction. Only the faithful Rahab and
her household find deliverance.
11 Then on westward to Ai! Confidence in another easy victory turns to dismay, as the men
of Ai put to rout the 3,000 Israelite soldiers sent up to capture the city. What has happened?
Has Jehovah forsaken them? Joshua anxiously inquires of Jehovah. In reply Jehovah
discloses that contrary to his command to devote everything in Jericho to destruction,
someone in the camp has disobeyed, stealing something and hiding it. This uncleanness
must be removed from the camp before Israel can continue to prosper with Jehovah’s
blessing. Under divine guidance, Achan, the evildoer, is discovered, and he and his
household are stoned to death. With Jehovah’s favor restored, the Israelites now move
against Ai. Once again Jehovah himself reveals the strategy to be used. The men of Ai are
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lured out of their walled city and find themselves trapped in an ambush. The city is captured
and devoted to destruction with all its inhabitants. (Joshua 8:26-28) No compromise with the
enemy!
12 In obedience to Jehovah’s command through Moses, Joshua next builds an altar in Mount
Ebal and writes on it “a copy of the law.” (Joshua 8:32)
Gibeon is ‘a great city—greater than Ai, and all its men are mighty ones.’ (Joshua 10:2) Upon
hearing of Israel ’s success against Jericho and Ai, however, the men of Gibeon trick Joshua
into making a covenant of peace with them. The surrounding nations view this defection as a
threat to them. Five of their kings form an alliance and attack Gibeon . Israelrescues the
Gibeonites and thoroughly defeats the attackers. Israel’s other conquests under the
leadership of Joshua include cities in the south and west, as well as the defeat of the
coalition of kings to the north. All the kings defeated on the west of the Jordanamount to 31.
10:13—How is such a phenomenon possible? “Is anything too extraordinary for Jehovah,”
the Creator of the heavens and the earth? (Genesis 18:14) If he chooses to, Jehovah can
manipulate the movement of the earth so that the sun and the moon would seem motionless
to an earthly observer. Or he can let the movement of the earth and the moon remain
undisturbed while refracting the rays from the sun and the moon in such a way that the light
from these two luminaries continues to shine. Whatever the case, “no day has proved to be
like that one” in human history.—Joshua 10:14.
10:13—What is the book of Jashar? The book is mentioned again at 2 Samuel 1:18 with
reference to a poem called “The Bow”—a song of grief about King Saul of Israel and his son
Jonathan. The book was probably a collection of songs and poems on epical or historical
subjects and was likely well-known among the Hebrews.
Lessons for Us:
9:15, 26, 27. We must take seriously the agreements we make and keep our word.
*** si p. 44 pars. 12-15 Bible Book Number 6—Joshua ***
Then he reads the words of the Law, together with the blessing and the malediction, to the
assembly of the entire nation as they stand, half in front of Mount Gerizim and half in front of
Mount Ebal.—Deut. 11:29; 27:1-13.
13 Alarmed at the speedy progress of the invasion, a number of the petty kingdoms of
Canaan unite in an effort to halt Joshua’s advance. However, when ‘the Gibeonites hear
what Joshua has done to Jericho and Ai, they act with shrewdness.’ (Josh. 9:3, 4) Under
pretense of being from a land distant from Canaan, they enter into a covenant with Joshua
“to let them live.” When the ruse is discovered, the Israelites honor the covenant but make
the Gibeonites “gatherers of wood and drawers of water,” like the ‘lowest slaves,’ thus
fulfilling in part Noah’s inspired curse on Canaan, the son of Ham.—Josh. 9:15, 27; Gen.
9:25.
14 This defection of the Gibeonites is no small matter, for “Gibeon was a great city . . .
greater than Ai, and all its men were mighty ones.” (Josh. 10:2) Adoni-zedek, king of
Jerusalem, sees in this a threat to himself and the other kingdoms in Canaan. An example
must be made to stop further desertion to the enemy. So Adoni-zedek and four other kings
(those of the city kingdoms of Hebron, Jarmuth, Lachish, and Eglon) organize and war
against Gibeon. Honoring his covenant with the Gibeonites, Joshua marches all night to their
aid and routs the armies of the five kings. Once again Jehovah enters into the fight, using
superhuman powers and signs, with devastating results. Mighty hailstones rain down from
heaven, killing more of the enemy than the swords of the Israelite army. And then, wonder of
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wonders, ‘the sun keeps standing still in the middle of the heavens and does not hasten to
set for about a whole day.’ (Joshua 10:13) Thus, mopping-up operations can be completed.
The worldly-wise may try to discount this miraculous event, but men of faith accept the divine
record, well aware of Jehovah’s power to control the forces of the universe and direct them
according to his will. For a fact, “Jehovah himself was fighting for Israel.”—Joshua 10:14.
15 After slaying the five kings, Joshua devotes Makkedah to destruction. Passing on quickly
to the south, he utterly destroys Libnah, Lachish, Eglon, Hebron, and Debir—cities in the hills
between the Salt Sea and the Great Sea. By now news of the invasion has spread the length
of Canaan. Up in the north, the alarm is sounded by Jabin, king of Hazor. Far and wide, to
both sides of the Jordan, he sends out the call to mass for united action against the
Israelites. As they encamp by the waters of Merom, below Mount Hermon, the assembled
forces of the enemy are “as numerous as the grains of sand that are on the seashore.”
(Joshua 11:4) Again Jehovah assures Joshua of victory and outlines the battle strategy. And
the result? Another crushing defeat for the enemies of Jehovah’s people! Hazor is burned
with fire, and its allied cities and their kings are devoted to destruction. Thus Joshua extends
the area of Israelite domination through the length and breadth of Canaan. Thirty-one kings
have been defeated.
JOSHUA TAKES ON HIS LAST BIG TASK
(Joshua 13:1–24:33)
Now advanced in years—approaching 90—sets out to apportion the land. A huge task
indeed! The tribes of Reuben and Gad and the half tribe of Manasseh have already received
their inheritance east of the Jordan. The remaining tribes are now given an inheritance on the
west side by the drawing of lots.
The tabernacle is set up at Shiloh in the territory of Ephraim . Caleb receives the city of
Hebron , and Joshua gets Timnath-serah. The Levites are given 48 cities, including the 6
cities of refuge. On their way back to their inheritance east of the Jordan, the warriors of
Reuben, Gad, and the half tribe of Manasseh set up an altar that is “great in
conspicuousness.” (Joshua 22:10) The tribes on the west of the Jordanview this as an act of
apostasy, and intertribal warfare nearly breaks out, but bloodshed is averted by good
communication.
After Joshua has lived for some time in Timnath-serah, he calls together the older men, the
heads, the judges, and the officers of Israeland urges them to be courageous and remain
faithful to Jehovah. Later, Joshua assembles all the tribes of Israelat Shechem. There he
reviews Jehovah’s dealings from the time of Abraham on, and once again he exhorts them to
“fear Jehovah and serve him in faultlessness and in truth.” The people are moved to
respond: “Jehovah our God we shall serve, and to his voice we shall listen!” (Joshua 24:14,
15, 24) After these things Joshua gradually dies at 110 years of age.
13:1—Does this not contradict what is stated at Joshua 11:23? No, for the conquest of the
Promised Land consisted of two aspects: the national warfare that defeated 31 kings of the
land of Canaan, which broke the power of the Canaanites, and the taking of full possession
of the land by tribal and individual actions. (Joshua 17:14-18; 18:3) Though the sons of Israel
failed to drive the Canaanites away from among them completely, the survivors were no real
threat to Israel’s security. (Joshua 16:10; 17:12) Joshua 21:44 states: “Jehovah gave them
rest all around.”
Lessons for Us:
14:10-13. Though 85 years of age, Caleb asks for the difficult assignment of clearing out the
region of Hebron. The area is occupied by the Anakim—men of unusual size. With Jehovah’s
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help, this seasoned warrior succeeds, and Hebron becomes a city of refuge. (Joshua 15:1319; 21:11-13) Caleb’s example encourages us not to shy away from difficult theocratic
assignments.
*** si p. 44 par. 16 Bible Book Number 6—Joshua ***
Apportioning the land (Joshua 13:1–22:34). Despite these many victories, with many key
fortified cities destroyed and with organized resistance broken for the time being, “to a very
great extent the land yet remains to be taken in possession.” (Joshua 13:1) However, Joshua
is now close to 80 years of age, and there is also another big job to be done—that of
apportioning the land as inheritances for nine full tribes and the half tribe of Manasseh.
Reuben, Gad, and half the tribe of Manasseh have already received their inheritance of land
to the east of the Jordan, and the tribe of Levi is to receive none, “Jehovah the God of Israel”
being their inheritance. (Joshua 13:33) With the help of Eleazar the priest, Joshua now
makes the assignments to the west of the Jordan. The 85-year-old Caleb, eager to fight
Jehovah’s enemies to the last, requests and is assigned the Anakim-infested region of
Hebron. (Joshua 14:12-15)
TMS 2014
Page 155

theocratic ministry school schedule and material for 2014

Transcription

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