Esther 5-6 - The Tale Turns

5:1-8 – Esther’s Request.  After three days of fasting (by both the Jews of Susa and Esther and her entourage), Esther determined it was time to see the king.  The motif of three days of waiting for restoration/deliverance is found several times throughout the OT: Gen.22:4; 31:22; Jonah 1:17; Hosea 6:2.  It is important that she prepared herself in her regal garments and entered into the king’s presence where she did not know the outcome, but knew Xerxes must receive her if her life was to be spared immediately.  Though thirty days had passed since Esther had last been seen by the king she was welcomed and actually “pleased” with her.  Whatever the king’s motivation for being pleased, one can be certain that this was no coincidence.  According to the LXX and targums, the king was initially angry with Esther’s entrance, but when she fainted he was moved to receive her by the LORD.  All of such additions suggest far more than the text itself and attempts to explain the reception of the king.  The king apparently recognized that she would not have come unbidden and dressed as she was if not for some important matter.  He was so moved by her presence that he actually tells her (though this would be a euphemism for kingly generosity), “up to half the kingdom” could be asked for and he would give it to her.  Rather than explaining her reason for coming she invited the king and Haman to a banquet (which was ironically prepared for Haman).  Haman was brought immediately to join Xerxes at the private banquet and some time after the dinner, while drinking wine (which would then be the appropriate time for discussing business matters), the king again asked what Esther wanted and repeated the same generous offer.  Her reply was that she wished for the king and Haman to return the next day for another banquet.  Why would she not simply bring up the subject at hand?  What was to be gained in the invitation to another banquet?  It would appear that this gave a sense of ominous anticipation to the whole scene.  “Esther is shrewdly and subtly pursuing a well-designed plan, by which she has maneuvered the king into committing himself in advance” to give her what she would ask for (Bush 407).  As it would turn out, the events leading to the next banquet would change everything.

5:9-14 – Haman’s Plot against Mordecai.  The banquet seems to have pleased Haman in his own sight by suggesting to him that he was truly blessed to be privy to such a private and exclusive party.  His high spirits were quickly altered upon encountering the obstinate Mordecai at the king’s gate.  In fact, he became angry that not only would Mordecai not bow, but now he would not even rise in Haman’s presence or show fear.  Despite his anger, Haman kept outward control, but the author of Esther informs us that Haman was so upset that he discussed his angst with his wife and friends stating that all the honor, power and wealth he possessed meant nothing to him as long as Mordecai was around.  Haman could not wait for the assigned day for the killing of all the Jews, but wished to see Mordecai dead sooner.  He was counseled to build a “gallows” that was approximately 75 feet high for requesting the king in the morning to have Mordecai hung on.  Why should a gallows be erected that would be that tall since most of the important buildings of the era were rarely more than 30-40 feet high already?  This would seem to be in order to facilitate Mordecai’s exposure before everyone for what he had done to Haman.  So he built the gallows.

6:1-14 – The Day Everything Changed.  A string of “coincidences” are noted throughout this chapter that alters the direction of the story up to this point (Karen Jobes calls this literary technique “peripety” which is “an unexpected reversal of circumstances” and provides several helpful diagrams for visualizing the reversals – 155-158; cf. Waltke 765).  The king could not sleep and happened to have the chronicle read to him which contained the account of Mordecai’s foiling Xerxes assassination years before.  Why should he at this time have suddenly had this particular chronicle read to him?  Further, that he should think to ask if he had rewarded Mordecai for this.  The string of coincidences continued as Haman entered the court of the king earlier than he had been advised and just as the king asked who was in the court might give him advice about the reward.  Apparently Haman himself could not sleep with the thought of having Mordecai hung which would account for his early arrival to ask the king about this.

A conversation where the king and Haman fortuitously spoke past one another ensued.  The king wanted to receive advice on how to reward “the man the king delights to honor” which Haman automatically assumed was himself according to the author.  Haman’s advice was to essentially treat that man like the king by giving him the very clothes the king had worn, riding on the king’s horse and being publicly paraded about as the delight of the king.  Haman was attempting to present himself as a “surrogate king” by actually masquerading as the king (Berlin 59-61).  Haman’s pride could not allow him to think beyond himself as the “delight” of the king, but then the king commanded Haman to do all of these things for Mordecai “the Jew” (giving special emphasis to his ethnic identity).  Haman was overwhelmed with grief and shame at what he had to endure publicly honoring as a king the very man who would not honor him.  When Haman told his friends and wife what had transpired, their words in reply echoed the Jewishness of Mordecai as the very reason for this reversal and declared the destruction of Haman.  How should we understand such a statement in the mouths of Haman’s wife and friends?  Before Haman could even respond he was fetched for the next day’s banquet with Esther and the king.  Haman was hurdling towards destruction unaware of what awaited him and unable to change the course that was about to befall him.  Elsewhere the Scriptures declare, “Pride goes before destruction, a haughty spirit before a fall” (Prov.16:18).  This would all pertain to the blinding pride of Haman and all who would fail to see things in the light of God’s covenant of grace.

The Old Testament for Seventh Graders (in Four Weeks!) 4

Life Under the Covenant - Joshua-Malachi

Story: Living in the Land (Joshua-2 Chronicles) – Israel entered the land of eternal promise, but once they were in the land they failed to live according to the covenant.  The LORD rescued them again and again even though they always managed to rebel again and again. (Joshua 23:16; Judges 21:25; 1 Kings 9:3-9) SCROLL   

Prophets: The Word of the LORD (Isaiah-Malachi) – The LORD always sent his messengers with a word to his people to do what was right because he loved them enough to call them back to the covenant and to remind them of the consequences of disobedience.  The word of the LORD was for the whole world, but what would people do? (Hosea 1:2; Jeremiah 1:9-10; 7:25; Amos 3:7; Jonah 3:2, 10) HORN 

Exile: Judgment Days (Daniel, Esther) – Because Israel would not listen to the LORD they were sent into exile among the nations, the temple was destroyed and the kingship that was promised forever was done.  At every turn it seemed like Israel would be completely destroyed, but the LORD continued to preserve His people even in exile.  (Daniel 9:4-19) SWORD

Wisdom: Two Paths (Job-Song of Songs) – The reflections of people concerned with life, suffering, blessings, judgment and obedience became sharpened by the time spent in exile even while most of the works belonged to persons of ages long before the exile.  Songs and sayings of wisdom where one considers what really matters serve to remind Israel that they must choose the right path.  (Psalm 1; Proverbs 4:20-27) FORK-IN-THE-ROAD

Return: A New Day? (Ezra-Nehemiah) – The LORD brought Israel back again to the land and restored the temple with promises for the future, but the question remained, “For how long?”  Would Israel be able to remain faithful or again be disobedient and undo it all?  (Zechariah 8:1-8; Malachi 4) SUNRISE

For the other installments: 1, 2, 3

Ezekiel 26-28 - A Prophecy Against Tyre

26:1-6 – The date given (while presenting textual difficulties) suggests Feb. 3, 585 BC (Block NICOT II:35).  This would place this prophecy at about the very time that Nebuchadnezzar began his thirteen year siege of Tyre and just one month after the notice of Jerusalem’s fall would have reached the Babylonian exiles.  What is the reason stated for the judgment of Tyre? (26:2) Note that the descriptions which follow of Tyre being in the midst of the sea (and also the metaphor of Tyre the merchandising ship that sinks) pictures the island capital that sat just off the coast of modern Lebanon.  It was an amazing island fortress that would not actually be taken by force until 332BC by Alexander the Great (and even then only by great cost and building a land-bridge to the island to conquer it).  Iaian Duguid notes the prophetic irony of Tyre’s self-seeking and self-promoting ways and their results when he writes, “Does Tyre hope to become the new meeting place for the nations?  The Lord will bring many nations against her (26:3).  Did Tyre rejoice to see Jerusalem’s doors shattered?  Her walls will be destroyed and her towers torn down (26:4).  Did Tyre expect to prosper?  She will become plunder for the nations (26:5)” (NIVAC 334).  What is the stated purpose for the judgment?

26:7-14 – The description of the destruction at the hands Nebuchadnezzar offers explanation for the analogy that was in the previous verses.  What effect does Nebuchadnezzar being called the “king of kings” have in relation to this prophecy?  What significance might be suggested by the silencing of the sounds of the city in verse 13?  How should we understand the absoluteness of the prophecy of Tyre’s destruction in verse 14?

26:15-18 – A brief statement about the reaction of the nations who had benefited from Tyre’s glory days.  The rulers will leave their thrones and royal garments in terror and trembling at the destruction and raise a lament (Heb. qinah).  Tyre seems to be the basis for the descriptions of “Babylon” in Rev. 17:1; 18:9, 12-13, 17.

26:19-21 – The end of Tyre will be destruction.  Tyre is described as descending to the “pit” (that is to death and the grave; on the “land” of the dead cf. Ps. 22:29; Isa. 26:19; Jonah 2:2, 6; Ugaritic texts: CTA 4.8.5-14; 10:2.24-25) where there will never be a recovery (cf. Eze. 27:36; 28:19).  How might this be fulfilled?

27:1-36 – A further lament over Tyre.  Tyre is described as “perfect in beauty” because of the great splendor she has been adorned by.  Ezekiel uses the metaphor of Tyre as a great mercantile vessel that was manufactured of exquisite materials and staffed by the finest of merchants and sailors.  A description of the many lands and wares of Tyre’s trading are laid out in great detail in order to emphasis the greatness of Tyre’s wealth and power.  The Mediterranean nations from furthest west, to the Anatolian, Levant, and Arabian kingdoms as well as Mesopotamian lands are named with all their particular wares.  The LORD declares though that the ship of Tyre will sink to rise no more.  The terror of Tyre’s “sinking” will strike all the nations that had traded with her.

28:1-10 – A prophecy against the ruler (Heb. nagid; and see also the “king”or melek in verse 12) of Tyre.  The ruler that was on the throne of Tyre at that time was Ethbaal III (591-573 BC).  The ruler declared himself to be “a god”, but the LORD reminds him that he is nothing more than “a man” despite his unparalleled wisdom and wealth (cf. the praise of Herod as “a god” by the Tyrians and Sidonians and his judgment in Acts 12:22).  The ruler had become arrogant and self-congratulatory instead of recognizing his dependency upon the LORD. 

28:11-19 – The king of Tyre (which appears to simply be another designation for the ruler mentioned in verses 1-11).  Who does this prophecy refer to?  It seems mistaken to make the metaphor of the king being a “guardian cherub” created in “perfection” (and on blameless in your ways” see Gen. 6:9; 17:1) adorned in many precious stones (which though lacking three specifically are those found in the Israelite High Priest’s chest-piece in Ex. 28:17-20; 39:10-13 though Daniel Block NICOT II:110-2 rejects the specific priestly connection) and living in “Eden” (which is later also applied to Pharaoh in Eze. 31:8-9) to be a reference to Satan.  Ezekiel is certainly using the language of Genesis 1-3, but it seems to be more for rhetorical effect to demonstrate the heights of glory and blessing that the king of Tyre has lost through pride and greed.  What will be the end of the king?

28:20-23 – A prophecy against Sidon.  Sidon (which is north of Tyre along the coast) and Tyre struggled for much of their history against one another and at varying times controlled one another.  “Sidon” was in fact the generic name for “Phoenicians” that was used throughout the Mediterranean region though in this case it would possibly refer to the actual city of Sidon.  There is no specific accusation made against Sidon, but only judgment promised.  What is the intention of the judgments?

28:24-26 – Hope for Israel.  The LORD promises to remove all of Israel’s troubling neighbors that are “painful briars and sharp thorns” (cf. Eze. 2:6).  The LORD Himself will gather His people from among the nations and return them to the land of His covenant with Jacob.  What relation do the people and the land share?  What is the intended goal of the restoration of Israel?

Ezekiel 17-18 - Taking Responsibility

17:1-2 – What do “allegory” (Heb. hida “riddle”) and “parable” (Heb.  mashal “proverb”) suggest for reading what follows?

17:3-4 – What effect should the description of the great eagle have on us?  Lebanon is (and was) known for its cedars (Judges 9:15; 1 Kings 5:20; 7:2).  The top of the cedar is carried off to “a land of merchants” and “a city of traders”…where is that?

17:5-6 – The first eagle becomes a gardener who plants and meticulously cares for the seedling and suddenly the seedling is a vine that flourishes because of its care.

17:7-8 – A second (lesser) eagle appears who remains inactive throughout the account (see Block NICOT 531 for a comparison of details).  The vine, rather than flourishing in its cared for environment, seeks the nourishment of the second eagle.

17:9-10 – What answers are expected by the LORD’s many questions?  On the withering east wind see Jonah 4:8.

17:11-18 – Whereas the parable was originally addressed to the “house of Israel” the interpretation makes clear that they are the “rebellious house”.  The interpretation is that the first eagle was King Nebuchadnezzar of Babylon; Lebanon was Jerusalem (see 1 Kings 7:2-12 the “house of cedars of Lebanon”); the “land” and “city” were Babylon.  The first exiles with King Jehoiakin of Judah (597 BC) were the top of the cedar.  The remaining portion of Israel was the vine which had every opportunity to flourish as a vassal state of Babylon.  The second eagle was Egypt.  King Zedekiah of Judah rebelled against Babylon and sought the aid of Egypt after Jehoiachin had been carried off to Babylon.  Why does the LORD promise judgment?  Zedekiah broke the covenant made with Nebuchadnezzar (see 2 Chron. 36:13), but more importantly he (and the people) broke covenant with the LORD.  If the King of Babylon would not tolerate a broken covenant how much less would the LORD, maker of heaven and earth, not tolerate it?

17:19-21 – Who would carry out the judgment?  What assurance does the LORD give that this will be done? (17:21, 24)

17:22-24 – A return to the treetop for another sprig.  What will the LORD do in light of these verses?  Who will know this is the work of the LORD and who will benefit from it?  Who or what does this refer to?

18:1-2 – Another proverb (cf. Jer. 31:29-30), but this one is quoted by the people.  What does it mean?  It appears to refer to an impersonal natural retribution (i.e., fatalism) rather than to the personal judgment of the LORD.

18:3-4 – How is the response of the LORD to this proverb related to what He has declared in Exodus 20:5, Deuteronomy 24:16 and Jeremiah 31:29-34? 

18:5-18 – The righteous grandfather, sinful father, and righteous son (this might refer to Kings Josiah, Jehoiachim and Jehoiachin).  What distinguishes each?  What are the actions that are named as to be done and to be avoided?  What relation does verses 9 and 17 have to what precedes and follows in these similar lists?  Is there any sense of “fate” in what the LORD will do?  What sorts of things constitute doing what is “just and right” and “sins”?  (Lev. 19:15; 20:10, 18; 25:14; Deut. 4:1, 19; 15:7; 23:19; 24:12-17)  In what ways are the actions related specifically to the LORD and to the community?  In what way is the notion of “faith” to be described in this passage?

18:19-24 – Who dies for their sins?  How does this relate to the death of Christ for the world?  According to this passage, does the LORD maintain records of the previous life when one turns from righteousness or wickedness?  How does the LORD feel about the punishment of the wicked?

18:25-32 – Is the LORD unjust?  What is the judgment for righteousness and wickedness?  Does this passage make righteousness possible?  What is necessary for righteousness here?  In what way can Israel (or we) “get a new heart and a new spirit” for themselves according to this passage?  How is this related to what the LORD had already said in Ezekiel 11:19?

Ezekiel 14 - When Righteousness Saves

14:1-5 – “Some of the elders”. This group represents the rest of the elders who seek the LORD outwardly but are inwardly idolaters. What does it mean when the LORD says He will answer such persons Himself? In what way is this not what the seekers desire? (see 14:8) “Answer Himself” refers to the fact that He will not answer their inquiry, but will instead answer their idolatry (see Block NICOT 427). Note that the LORD is not about having a people unless He also has their hearts.

14:6 – What does repentance entail in this context? Turning and renouncing.

14:7-8 – Who is included as outwardly belonging to the LORD and therefore needing to hold only to Him in adoration and worship? How might persons be separated from the LORD? Compare Paul’s teaching in Romans 8:38-39 and consider how these two teachings might belong together. What is the LORD’s judgment of the inward idolater who only outwardly seeks Him?

14:9-11 – What does it mean for a prophet to be “enticed to utter a prophecy”? (cf. Num. 22-25; 31:16; Deut. 23:4-5; 1 Kings 22:19-23; Jer. 20:7, 10) Who actually entices the prophets to lie? What is the result? Who bears the guilt? (cf. 2 Thess. 2:9-12) Why would the LORD do such a thing? He does this so that His people will truly be His people: a people without sin and with God.

14:12-20 – What does it mean for another country to be “unfaithful” to the LORD? Why are Noah, Daniel and Job named as paragons of virtue? They are mentioned because they stood faithfully in the midst of much ridicule, rejection and wickedness (Gen. 6:9; Job 1:8; Dan. 1:8). Ezekiel is using them as ideal examples of those whose righteousness would not be sufficient to save anyone but themselves in the Day of Judgment. Dan Block (NICOT 449fn49) believes the “children” refers not to their children, but to children in general who would be thought worthy of being spared. The name “Danel” (which is noted as being the original spelling in Ezekiel – see also 28:3) is sometimes thought to refer to a Near Eastern legend of one Danel who was faithful to carry out justice despite his suffering (see Aqhat), but this seems unlikely. While Noah and Job were ancient examples, Daniel would be a contemporary one (and the Danel of the Aqhat legend was not considered faithful to the LORD, but to various other deities of the Ugaritic pantheon). It is more probable that this is simply a variant spelling of Daniel who was a contemporary of Ezekiel (Block NICOT 447-9; contra Duguid NIVAC 193-4). Daniel had been taken into exile in about 604BC and would have been in Babylon for over 15 years by this point and risen to some considerable level of notoriety among the exiles.

14:21-23 – Note the “four dreadful judgments” – sword (Lev. 26:25), famine (Lev. 26:26), wild beasts (Lev. 26:22) and plague (Lev. 26:25). (cf. Jer. 15:2-3; Rev. 6:8) Why do the animals suffer punishment as well? (cf. Jonah 4:11; and Yael Shemesh’s “‘And Many Beasts’ (Jonah 4:11): The Function and Status of Animals in the Book of Jonah,” JHS, Vol.10 Art.6, 2010). In the midst of judgment there is hope in “some survivors” not because they were more resilient or more righteous than the rest, but because the LORD wanted to show the exiles (who were perceived to have been the wicked and thus exiled already) that those left in Jerusalem and Judah were idolatrous and wicked. This was to demonstrate both the justice and mercy of the LORD.

When God Throws Poo

Last week during my devotional reading I came across this statement in Nahum:

Behold, I am against you, declares the LORD of hosts, and will lift up your skirts over your face; and I will make nations look at your nakedness and kingdoms at your shame.  I will throw filth at you and treat you with contempt and make you a spectacle. (Nah. 3:5-6 ESV)

I can't honestly say I've considered God lifting skirts over heads and throwing poo at those who would prostitute themselves (in this context the Assyrians specifically of Ninevah). What a strange description, but the punishment is really akin to the way the Assyrians treated Israel and the cities of Judah that were conquered and taken into captivity. Exposure of nakedness while being paraded down the street is something no one (unless they are out of their mind) wants done to them. To be defiled with poo is to be treated like garbage and made incapable of worship (not to mention relationships with those who have to see and smell you :-).

Once we remember that the prophet Jonah had already preached the judgment of God against Ninevah (not too many years before the prophet Nahum) and they had repented...then we understand that when they returned again to their whoring idolatry and defiling abuse of the nations (particularly the people of Israel and Judah) that God will judge them as they have judged others. This is something true of all of us and reminds me that in the same way I treat others I will indeed be treated (Luke 6:37-38). This is why we seek mercy rather than judgment (James 2:12-13 -- not that judgment is absolutely excluded -- 1 Cor. 6:1-3 -- but it is always given in mercy). We must indeed pray: Father, forgive us our debts as we forgive others their debts against us (Matt. 6:12, 14-15)...

2 Kings 14:23-15:38 – Word of the LORD and Fall of the Kings

14:23 – Jeroboam II – son of Jehoash (or Joash). He reigned for 41 years (793-753 BC) over Israel though approximately 11 years were spent as co-regent with his father Jehoash) and did evil in the LORD’s sight (14:24) by continuing in the sin of Jeroboam son of Nebat.

14:25 – Jonah son of Amittai of Gath-Hepher (see Jonah 1:1) prophesies by the word of the LORD and Jeroboam II is therefore able to retake the boundary promised in Numbers – Lebo Hamath to the Arabah (Num.34:7-8 ; though see where the judgment comes from according to Amos 6:14). Why does the LORD care to bless Israel? (see 2 Kings 14:26-27)

14:26 – What was it that Israel “was suffering” so “bitterly” from? The problem appears to be not so much concerned with those outside of Israel as her antagonists, but those within Israel. Paul House (NAC pgs. 326-327) lists Israel as full of spiritual adulterers (Hos. 1:2; 4:1), thieves (Hos. 4:2), ungrateful children (Hos. 11:1-7), those who offer sacrifices instead of mercy (Hos. 6:6), those who worship idols instead of the LORD alone (Hos. 13:4), the oppression of the poor (Amos 2:6), injustice (Amos 2:7), immorality (Amos 2:7-8), love of wealth more than kindness (Amos 4:1-3), easy living more than righteous character (6:1-7). (For Judah’s sins and judgment see Isaiah 1-6)

15:1 – Azariah (also called Uzziah – see Isaiah 1:1; 6:1; Amos 1:1; 2 Chron. 26-27) – son of Amaziah. He reigned for 52 years (792-740 BC) over Judah and did what was right in the LORD’s sight, but he never removed the high places or stopped the people from making sacrifices there (15:4). He led Judah to victory by raising a great military and defeating the Philistines and the Ammonites and he rebuilt the wall of Jerusalem that had been torn down as well as building up several cities and towers (2 Chron. 26:6-15). After these great deeds he sinned against the LORD by entering the Temple and in his arrogance he offered incense. Thus the LORD gave him leprosy for the remainder of his reign and he was forced to share his throne since he had to live outside of the normal kingly precinct (15:5; the details are given in 2 Chron. 26:16-20).

15:8 – Zechariah – son of Jeroboam II. He reigned for 6 months (753-752 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:9). He was assassinated by Shallum (15:13) and thus the word of the LORD was fulfilled concerning Jehu’s lineage on the throne lasting only four generations (10:30; 15:12).

15:13 – Shallum – son of Jabesh (probably a reference to the city of Jabesh Gilead – see Konkel NIVAC 549). He reigned for 1 month (752 BC) over Israel and was assassinated by Menahem. He doesn’t even receive recognition for being evil or right in the LORD’s sight.

15:17 – Menahem – son of Gadi (probably a reference to his being from the tribe of Gad – see Konkel NIVAC 549). He reigned for 10 years (752-742 BC) over Israel (though it may be assumed that he ruled only part of Israel and was competing with Pekah for kingship of Israel – see dates below) and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:18). He is ignominiously is noted to have been the only Israelite king who “ripped open all the pregnant women” of a conquered city (Tiphsah by the Euphrates – MT; or more likely Tappuah about 10 miles from Tirzah – Old Greek), which was actually a city of Israel in apparent rebellion against him (15:16 – see the judgment of the Amonnites for doing the same in Amos 1:13). He also buys off an alliance (and retreat?) with Tiglath-Pileser III (called “Pul” in honor of conquering Babylon in 729 BC) of Assyria. He taxed the “mighty men” of Israel to raise the funds to buy off Assyria (15:19-20).

15:23 – Pekahiah – son of Menahem. He reigned for 2 years (742-740 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam. He was assassinated by Pekah and (other?) Gileadites (15:25).

15:25 – Pekah – son of Remaliah. He reigned for 20 years (752-732 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:28). He allied with Rezin king of Aram/Syria against Tiglath Pileser III of Assyria and tried to ‘pursuade’ Jotham king of Judah according to the will of the LORD (15:37). He was assassinated by Hoshea after losing in battle to Assyria where many in Israel were carried away into captivity (15:29-30; by the word of the LORD prophesied to Amaziah – Amos 7:17).

15:32 – Jotham – son of Uzziah (or Azariah). He reigned for 16 years (750-734 BC) over Judah and did what was right in the LORD’s sight, but… (15:37; contrast the positive view in 2 Chron. 27:6). He defeated the Ammonites and exacted great wealth from them (2 Chron.27:5). He built up one of the gates of the Temple as well as the wall of Ophel and several cities and forts and towers (15:35; 2 Chron. 17:3-4). He became mighty because he sought the LORD (2 Chron. 27:6).

Prophetic Messages delivered at this time: ISRAEL – Jonah, Amos and Hosea; JUDAH – Isaiah and Micah.