Jonah’s psalm is introduced in two couplets that tell of the prophet’s prayer and the Lord’s answer. Jonah acknowledges that he was rescued “out of the belly of Sheol” which can be translated as “grave”, “underworld” or “Hell”.

Many Christians believe that proper repentance requires praying outward to God, as Jonah does here.

Nineveh was the last capital of the Assyrian Empire. It was located on the east side of the Tigris River directly opposite the modern city of Mosul in northern Iraq. The site has been extensively excavated and boasts a long and rich history.

Entitled in most English versions The Lamentations of Jeremiah, this book is placed immediately after Jeremiah in the Septuagint, Vulgate and English Bible.

In the Hebrew text it is found among the “Writings” (referred to in this document as the Poetical Books).

In spite of the ancient tradition that Jeremiah was the author, present scholarship is reluctant to accept this view. The book is composed of five poems, lamenting the siege and destruction of Jerusalem (586 B.C.).

The poet also makes sincere confession of sin on behalf of the people and leaders, acknowledges complete submission to the will of God, and finally prays that God will once again smile upon His people and restore them to their homeland.

• Lamentations 1
• Lamentations 2
• Lamentations 3
• Lamentations 4
• Lamentations 5

Lamentations is one of the “Five Megillot”, the books chanted aloud as part of the liturgy of on a specific Jewish holy day.

Because of their liturgical presence, each of these books held a special place within the public eye. They were better known by the general populace than books which were not publicly read, are referenced much more in poetry and literature throughout the ages than other books, and they generated much more homiletic commentary than other books (“Midrash Aggada”, likely because many public sermons dealt with quotes from these books.)

The book of Lamentations is read on the Ninth of Av, the day of mourning and lamenting the destruction of both the First and Second Temples of Jerusalem, and of mourning and lamenting the various tragedies throughout Jewish history through today.

Its Hebrew common name is “Eicha” (איכה), “How?”, after the first important word in the text. This is most common way Hebrew books and chapters are named.

However, in this case, chapters 1, 2, and 4 all begin with this same word, “Eicha?”, “How?”
This begins to express the depth of the emotions conveyed in these poems. The foundational experience of the reader is, perhaps, of stunned incredulity.

The Book of Ruth offers a striking contrast to the Book of Judges, but its story is associated with the same period. In Judges, national sin and corruption portray a dark picture.

The story of Ruth the Moabitess and her loyalty and devotion to Naomi, her Hebrew mother-in-law, presents the reader with a picture of the nobler side of Hebrew life in the days of the judges.

• Ruth 1
• Ruth 2
• Ruth 3
• Ruth 4

Ruth is one of the “Five Megillot”, the books chanted aloud as part of the liturgy of on a specific Jewish holy day.

Because of their liturgical presence, each of these books held a special place within the public eye. They were better known by the general populace than books which were not publicly read, are referenced much more in poetry and literature throughout the ages than other books, and they generated much more homiletic commentary than other books (“Midrash Aggada”, likely because many public sermons dealt with quotes from these books.)

The book of Ruth is read on Shavuot (שבעות), “The Festival of Weeks”, the holiday which was a pilgrimage festival, a festival of the wheat harvest, and traditionally interpreted as an anniversary of the Giving of the Torah, the day of covenant-sealing between God and the people, of intimate connection.

Probably September 21, 520 B.C.

God Himself brought about the response of His people by His presence with them. Haggai emphasizes the internal response by the threefold repetition of “spirit.” God’s Spirit worked efficaciously through His word, in order to achieve His sovereign purpose.

A common term used by the prophets for those of God’s people who remain faithful to Him in the midst of unbelief (Isaiah 10:22; Zechariah 13:9). Paul later points to a faithful remnant in Israel – the Jews who embraced Christ (Romans 11:5).

The focus of their lives was on building personal fortunes rather than building God’s kingdom.

Haggai reveals the hypocrisy of their objections by a rhetorical question. The houses probably had elaborate wooden walls and ceilings (1 Kings 7:3; Jeremiah 22:14). They were living in comparative luxury while God’s house lay in ruins.