REPUBLIC OF THE PHILIPPINES

PROVINCE OF PANGASINAN
PANGASINAN STATE UNIVERSITY
LINGAYEN CAMPUS

CHAPTER 6:
HEBREW LITERATURE

SUBMITTED TO:

Ma’am Carmela Estimada

SUBMITTED BY: III-BSED ENGLISH B

Cariño, Ada S.

Gregorio, John Harold T.

Manlincon, Leevan

Urbano, Jamaica S.

Uson, Jone Maui A.

INTRODUCTION

WHAT DOES THE WORD "HEBREW" MEAN?

Abram was called “Abraham the Hebrew” in Genesis 14:13, which is the first time
that the word is used in the Bible. Where did this term come from, and what does it
mean?

What is a Hebrew? The word “Hebrew” in the Hebrew language is ‫( עברי‬Ivrie).

The root letters are used to mean cross over, or pass through. Today in Israel, we can
use the word to talk about moving houses, transgressing laws, going through some
difficulties, crossing the road, crossing over a river, and so on.

EARLY HISTORY OF ISRAEL

Much of what scholars know about Israel’s ancient history comes from the
Hebrew Bible. According to the text, Israel’s origins can be traced back to Abraham,
who is considered the father of both Judaism (through his son Isaac) and Islam (through
his son Ishmael). Abraham’s descendants were thought to be enslaved by the
Egyptians for hundreds of years before settling in Canaan, which is approximately the
region of modern-day Israel. The word Israel comes from Abraham’s grandson, Jacob,
who was renamed “Israel” by the Hebrew God in the Bible.

CULTURES AND TRADITION

Israel is located along the Mediterranean Sea in the Middle East. The country is
surrounded by Egypt, the Gaza Strip, Jordan, Lebanon, Syria and the West Bank. The
State of Israel was established in 1948.

 Language. Three of the most commonly spoken languages in Israel are

Hebrew, Arabic and English. Hebrew is the official language of Israel,
while Arabic is widely used by the Arab minority. English is the most
commonly used foreign language in the country.
 Culture. Israel's culture is deeply rooted in the Jewish religion. In Israel,
there are many Jewish immigrants from several different countries. As a
result, Israel has a dynamic, creative and diverse culture. The holidays
and festivals are all based on the Hebrew calendar.
 Religion. The majority of Israeli people practice Judaism, which accounts
for 74.8% of the Israeli population. Islam is the second most prevalent
 religion at 17.6%. Christianity, Druze and other religions comprise 8.4% of
the population.
 Celebrations. There are three important Jewish holidays in Israel: The
Feast of Pesach (Passover), the Feast of Shavuot (Weeks) and the Feast
of Sukkot (Tabernacles). These three festivals have historical and
agricultural significance.
a. The Feast of Pesach. Pesach means to "pass through" or "pass
over" in English. Passover is a celebration of God liberating Jews
from slavery in ancient Egypt. The holiday begins on the 15th
day of the Jewish month of Nissan.
b. The Feast of Shavuot. This holiday falls on the 50th day after
the Feast of Pesach. There are 49 days or seven full weeks
before the holiday starts, which is why people call the holiday
"The Feast of Weeks." It is when the first batch of wheat is
harvested and offered to God. Work is not permitted on this day.
c. The Feast of Sukkot. This is when people gather to celebrate
the harvest festival and to remember the period of wandering
when they had to live in temporary dwellings. Sukkot means
"booths" in Hebrew.
 Family Structure. Israelis are very family oriented. As a patriarchal
society, fathers are always the head of the household. A family usually
includes the husband and wife, sons and their wives, single sons and
daughters, as well as their service assistants and the assistants’ families.
A typical Israeli family can include two to three core families and the total
number of family members can range from 50 to 100 people. Extended,
large families are quite common in Israel.
 Meals. Israeli cuisine usually follows kosher protocols, due to the Jewish
culture and religion. As a result, pork, shellfish, eggs and milk are
prohibited. It is also prohibited to prepare or cook meats, dairy products
and eggs in the same pot or container. Hummus, tahini, shawarma, pita
bread, kebabs and falafel are some of the most commonly enjoyed foods
in Israel.

CHARACTERISTICS OF HEBREW LITERATURE

 The first antecedents of the Hebrew Literature date from the expressions
and oral lessons from the time of Abraham, considered one of the most
important figures in Christianity and Judaism.
 This sacred language was transcribed in what Jews know as The Law or
the Torah. In this text we find everything concerning the patrimony of the
Israelite people: from the origin of the world to the delivery of the tablets
with the 10 commandments.
 After the post-biblical era, Hebrew literature found another type of
flourishing during the medieval period, since it is there when a set of
moral and ethical precepts for the behavior that the Jew should have is
established.
 Other literary genres were also developed, such as poetry, which
became fertile ground for secular and non-secular pieces. Even some of
these pieces are included in liturgies read by rabbis today.
 Later, in the modern era, Hebrew authors went a little further by
exploring other genres such as fiction and written essays, which added
to the poetry that had already developed for the time.
 Although it is typical to see religious elements in Hebrew literature, it is in
modernity when other themes that add diversity to this branch are
manifested.
 In the modern era one begins to write about the inconveniences that the
Jews suffer in exile, satires towards the behavior of the rabbis and even
criticisms towards certain superstitions of this culture.
 The diversity of Jewish works in recent times has also allowed the
expression of conflicts of religious and political tendencies among
practitioners of Judaism.
 With the creation of the State of Israel there is a new need to give
diffusion and importance to Hebrew works, especially in the field of
literature and language.
 The intention is to promote the translation of modern non-Hebrew and
Jewish works to this type of language, for the inclusion and knowledge of
literary movements in the world.
 Some writers do not have international recognition. However, there have
been very relevant authors for Jewish literature.
 Due to the precepts contemplated in the Old Testament that
contemplated the prohibition of the veneration of images, there was no
development of pictorial art. On the other hand, there was an important
development of poetry and literature.
 Much of literature is related to religion.
  The teachings and precepts that are compiled in the so-called sacred
works, such as the Torah, come from the oral tradition of the first Jewish
peoples.
 The first works are related to lived facts and personal experiences with
God.
 The Hebrew Bible handles historical stories, teachings and morals
supported by metaphors. It also has chants and poems made in order to
propagate the basic precepts of religion.
 The Old Testament has been translated into several languages, which is
why it is considered one of the most widespread works in the world.

The Tanach as the main work

 The main books of Hebrew literature are those that make up the Tanach, a
Jewish-Jewish work in which the sacred precepts of the Jewish and Christian
religions are found.
 The Tanach consists of three essential parts: The Law (Torah), the Prophets
and the Writings.

The Law. Also called Pentateuch, it compiles the first five books of the Old
Testament: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These describe
the most important events, such as the creation of the world, the departure of the
Jewish slaves in Egypt and the delivery of the 10 commandments.

The prophets. It receives the name of Nabim. The writings that these books
contemplate have to do with the meaning of the prophecies, which rather make an
invitation towards the hope of the arrival of a messiah. Highlights the works of Joshua,
Isaiah, Jeremiah and Ezekiel.

The writings. They are related to chants, poems and historical books, as well as
more dramatic and painful works such as those contemplated in the book of Job, in the
Bible. They include the Psalms (considered songs made by the hand of King David),
Canta de los Cantares, Ruth, Proverbs (which contain brief teachings and fast learning),
Lamentations, Ecclesiastes, Maccabees, I Chronicles and II Chronicles.

Literary genres. To better understand what concerns Hebrew literature, it is also

necessary to include the genres that developed from it and through time.
 Historical. They include real and fictional stories, legends, myths and stories, as
well as biographical information about the messiah.

Law. Compilation of norms and precepts to guide the Hebrews from the religious,
daily and moral. The most immediate reference is the 10 commandments.

Prophetic. Gender related to visions, oracles and announcements of those who

claim to speak in the name of God.

Sapiential. They contain teachings and lessons as lived by the wise.

Poetry. It is the most common genre in Hebrew literature, since it expresses very
intimate and personal feelings. In fact, some can be found in Psalms, Lamentations, Job
and Song of Songs (attributed to Solomon).

The Five Most Prominent Authors of Hebrew Literature

As at the beginning the Jewish precepts were transmitted orally, the names of
some authors were lost in history. However, the following are the most important
writers:

1. Isaiah. It is one of the most relevant prophets of Hebrew literature. Isaiah reflects
a series of visions and prophecies of what would await the world in the future. It
stands out thanks to its refined and structured style.

2. Joshua. Although some of his writings were lost, he was able to recover several
of his precepts in which he tells the political and military history of the Jewish
people.

3. Dunash ben Labrat. Introduces the Arabic metric to the poetry of this literature.

4. Semuel ibn Nagrella. Author of religious and secular poetry. These works also
related to the Talmud and the Torah.

5. Shmuel Yosef Agnón. Win the Nobel Prize for Literature by creating short
stories about the experiences in the founding of the State of Israel. His prose
combines biblical style and modern Hebrew
 THE STORY OF RUTH

In different bibles, you can come across the Book of Ruth in various places—
between Judges and Samuel in Christian Bible, or could be in the third section of any
Hebrew bible. The book of Ruth is frequently described as a love story, and it
undoubtedly contains characteristics of two individuals falling in love in the peculiar
fashion of their ancient Near Eastern society. However, it is more than that; the book of
Ruth is actually a touching story of conversion, strength, tenacity, devotion, and
faithfulness.

INTRODUCTION TO RUTH
Timeline

Author and Date

The story of Ruth takes place in the time of the judges (after the conquest of
Canaan and before c. 1050 B.C.). No author is named, but the mention of David and
his genealogy (4:17–22) places the writing sometime after David became king (2
Samuel 2) in c. 1010 B.C.

Theme

Ruth shows how God’s people can experience his sovereignty, wisdom, and
covenant kindness. These often come in hard circumstances and are expressed
through the kindness of others.

Key Themes

1. Kindness. Ruth shows kindness to her mother-in-law, Naomi, by leaving her

homeland to care for her (1:16–17; 2:11, 18, 23). Boaz shows kindness to
Ruth as he welcomes her to Israel, acts as her kinsman-redeemer (4:9–10),
and marries her (4:13). Human kindness reflects the Lord’s kindness toward
his people (see Ex. 15:13; Deut. 7:8–9; Psalm 136).
 2. Redemption. It is linked to kindness and is at the heart of the story (2:20). The
book of Ruth describes two legal practices combined into one: property
redemption by a near kinsman, and levirate marriage. Property redemption by
a relative assured that land would not remain outside the family (see Lev.
25:23–25). Levirate marriage involved a childless widow marrying her
husband’s brother to provide an heir for the deceased husband (Deut. 25:5–
6). Boaz, a close relative of Ruth, redeemed the family property for her ( Ruth
4:9), married her (4:10, 13), and fathered Obed (4:13, 17), who became heir to
the property of Ruth’s deceased first husband.

Ruth and Naomi’s desperate conditions changed for the better (4:13–17) when
Boaz agreed to be their kinsman-redeemer (4:9–10). This resulted in blessing for
Ruth (marriage and motherhood; 4:13) and for Naomi (happiness in her old
age; 4:14–15). Redemption also brought blessing to the community (4:11–12) and,
through David, to the nation (4:14, 17). Ultimate redemption would finally come
through David’s “son,” Jesus the Christ. In him, redeemed people of all nations, no
longer strangers and aliens, become fellow citizens in God’s household (Eph. 2:11–
22).

Outline

I. Introduction: Naomi’s Family Dies (1:1–5)

II. Scene 1: Naomi Returns to Bethlehem with Ruth (1:6–22)

III. Scene 2: Ruth Gleans in Boaz’s Field (2:1–23)

IV. Scene 3: Ruth, at the Threshing Floor, Asks Boaz to Marry Her (3:1–18)

V. Scene 4: Boaz Arranges Redemption at the Gate (4:1–12)

VI. Conclusion: Naomi Blessed with a New Family (4:13–17)

VII. Genealogy: Extended Blessing (4:18–22)

The Setting of Ruth

A famine in Judah forces Naomi and her

husband to leave Israel and move to Moab,
where their sons marry Moabite women.
When Naomi’s husband and sons die, she
decides to return to her home in Israel, and
her daughter-in-law Ruth chooses to go
with her. Ruth lived during the time of the
Judges.
 The Book of Job from the Tanakh

The Book of Job, or simply Job, is a book found in the Ketuvim section of the
Hebrew Bible and the first of the Poetic Books in the Old Testament of the Christian
Bible. Scholars generally agree that it was written between the 7th and 4th centuries
BCE.

Job (“Iyov”) is the third book of the section in the Hebrew Bible called Writings. It
opens with Satan convincing God to test the faith of the righteous and wealthy Job by
striking him with tragedy. This spurs conversations between Job and his friends about
why the righteous suffer, with Job vacillating between acceptance and anger. God
ultimately speaks to Job, explaining that a human’s ability to understand God’s ways is
limited. The book ends with Job building a new family and estate.

Who wrote the book?

The author of the book of Job is unknown. Several suggestions have been put
forth as plausible authors: Job himself, who could have best recalled his own words;
Elihu, the fourth friend who spoke toward the end of the story; various biblical writers
and leaders; or many editors who compiled the material over the years.

Date of Writing: The date of the authorship of the Book of Job will be
determined by the author of the Book of Job. If Moses was the author, the date would
be around 1440 B.C. If Solomon was the author, the date would be around 950 B.C.
Because we don’t know the author, we can’t know the date of writing.

Purpose of Writing: The Book of Job helps us to understand the following:

Satan cannot bring financial and physical destruction upon us unless it is by God’s
permission. God has power over what Satan can and cannot do.

It is beyond our human ability to understand the "why’s" behind all the suffering in the
world. The wicked will receive their just dues. We cannot always blame suffering and sin
on our lifestyles. Suffering may sometimes be allowed in our lives to purify, test, teach,
or strengthen the soul. God remains enough, and He deserves and requests our love
and praise in all circumstances of life.

SUMMARY

Job is a wealthy man living in a land called Uz with his large family and extensive
flocks. He is “blameless” and “upright,” always careful to avoid doing evil (1:1). One day,
Satan (“the Adversary”) appears before God in heaven. God boasts to Satan about
Job’s goodness, but Satan argues that Job is only good because God has blessed him
abundantly. Satan challenges God that, if given permission to punish the man, Job will
turn and curse God. God allows Satan to torment Job to test this bold claim, but he
forbids Satan to take Job’s life in the process.

In the course of one day, Job receives four messages, each bearing separate
news that his livestock, servants, and ten children have all died due to marauding
invaders or natural catastrophes. Job tears his clothes and shaves his head in
mourning, but he still blesses God in his prayers. Satan appears in heaven again, and
God grants him another chance to test Job. This time, Job is afflicted with horrible skin
sores. His wife encourages him to curse God and to give up and die, but Job refuses,
struggling to accept his circumstances.

Three of Job’s friends, Eliphaz, Bildad, and Zophar, come to visit him, sitting with
Job in silence for seven days out of respect for his mourning. On the seventh day, Job
speaks, beginning a conversation in which each of the four men shares his thoughts on
Job’s afflictions in long, poetic statements.

Job curses the day he was born, comparing life and death to light and darkness.
He wishes that his birth had been shrouded in darkness and longs to have never been
born, feeling that light, or life, only intensifies his misery. Eliphaz responds that Job, who
has comforted other people, now shows that he never really understood their pain.
Eliphaz believes that Job’s agony must be due to some sin Job has committed, and he
urges Job to seek God’s favor. Bildad and Zophar agree that Job must have committed
evil to offend God’s justice and argue that he should strive to exhibit more blameless
behavior. Bildad surmises that Job’s children brought their deaths upon themselves.
Even worse, Zophar implies that whatever wrong Job has done probably deserves
greater punishment than what he has received.

Job responds to each of these remarks, growing so irritated that he calls his
friends “worthless physicians” who “whitewash [their advice] with lies” (13:4). After
making pains to assert his blameless character, Job ponders man’s relationship to God.
He wonders why God judges' people by their actions if God can just as easily alter or
forgive their behavior. It is also unclear to Job how a human can appease or court God’s
justice. God is unseen, and his ways are inscrutable and beyond human understanding.

Moreover, humans cannot possibly persuade God with their words. God cannot
be deceived, and Job admits that he does not even understand himself well enough to
effectively plead his case to God. Job wishes for someone who can mediate between
himself and God, or for God to send him to Sheol, the deep place of the dead.
 Job’s friends are offended that he scorns their wisdom. They think his questions
are crafty and lack an appropriate fear of God, and they use many analogies and
metaphors to stress their ongoing point that nothing good comes of wickedness. Job
sustains his confidence in spite of these criticisms, responding that even if he has done
evil, it is his own personal problem. Furthermore, he believes that there is a “witness” or
a “Redeemer” in heaven who will vouch for his innocence (16:19, 19:25).

After a while, the upbraiding proves too much for Job, and he grows sarcastic,
impatient, and afraid. He laments the injustice that God lets wicked people prosper
while he and countless other innocent people suffer. Job wants to confront God and
complain, but he cannot physically find God to do it. He feels that wisdom is hidden from
human minds, but he resolves to persist in pursuing wisdom by fearing God and
avoiding evil.

Without provocation, another friend, Elihu, suddenly enters the conversation. The
young Elihu believes that Job has spent too much energy vindicating himself rather than
God. Elihu explains to Job that God communicates with humans by two ways—visions
and physical pain. He says that physical suffering provides the sufferer with an
opportunity to realize God’s love and forgiveness when he is well again, understanding
that God has “ransomed” him from an impending death (33:24). Elihu also assumes that
Job must be wicked to be suffering as he is, and he thinks that Job’s excessive talking
is an act of rebellion against God.

God finally interrupts, calling from a whirlwind and demanding Job to be brave
and respond to his questions. God’s questions are rhetorical, intending to show how
little Job knows about creation and how much power God alone has. God describes
many detailed aspects of his creation, praising especially his creation of two large
beasts, the Behemoth and Leviathan. Overwhelmed by the encounter, Job
acknowledges God’s unlimited power and admits the limitations of his human
knowledge. This response pleases God, but he is upset with Eliphaz, Bildad, and
Zophar for spouting poor and theologically unsound advice. Job intercedes on their
behalf, and God forgives them. God returns Job’s health, providing him with twice as
much property as before, new children, and an extremely long life.

The characters in the Book of Job consist of

Job, his wife, his three friends (Bildad, Eliphaz, and Zophar), a man named Elihu,
God, and angels (one of whom is called Satan, which means 'Adversary').
Theme

Faithfulness - Job still faithful to God.

Patient- He remains patient.

Suffering- is the chief theme of the book, a reason for suffering is not given.
Instead, we are told that God is the highest law in the universe and that often his
reasons are known only to him.

Settings

Job is set in a land far from Israel called Uz. The author does not set the story in
any clear period of ancient history (though sometime between the 7th and 4th century
B.C.E. is likely).

Moral Lesson

The life of Job, a man whose story is told in the book of the Bible by that name,
contains many lessons for us today. In it, we see the value of patience, perseverance,
and the importance of holding our tongue, not to mention God's faithfulness, restorative
power, and goodness
Discussant: Jamaica P. Urbano

The Parables

1. The Good Samaritan

2. The Last Seat
3. Prodigal Son
4. Talents

What is a Parable?

 “An earthly story with a heavenly meaning.”

 Comes from the Greek word, “parabole”, which means comparison and analogy.
 Parables were a way to convey moral, transcendent principles in an allegoric
story that people could understand and relate to. A parable is a teaching method
using the familiar to illustrate unfamiliar concepts. It is a story or saying that
demonstrates a truth using comparison, hyperbole, or a simile.

Parables of Jesus

 The parables of Jesus make up a crucial part of the Bible. Jesus had the wisdom
to simplify the profound spiritual truths he needed to share with humanity in the
form of relatable stories that are easy to understand. A parable is a tale about a
simple, common subject to illustrate a more profound, valuable moral lesson.
 A parable utilizes the full story to produce the spiritual lesson, whereas a proverb,
metaphor, simile, or figure of speech centers usually on a word, phrase, or
sentence.

1. The Parable of the Good Samaritan

Luke 10:29–37

²⁵On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked,
“what must I do to inherit eternal life?”

²⁶ “What is written in the Law?” he replied. “How do you read it?”

²⁷ He answered, “‘Love the Lord your God with all your heart and with all your soul and
with all your strength and with all your mind’[a]; and, ‘Love your neighbor as
yourself.’[b]”

²⁸ “You have answered correctly,” Jesus replied. “Do this and you will live.”

²⁹ But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

³⁰ In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was
attacked by robbers. They stripped him of his clothes, beat him and went away, leaving
him half dead. ³¹ A priest happened to be going down the same road, and when he saw
the man, he passed by on the other side. ³² So too, a Levite, when he came to the place
and saw him, passed by on the other side. ³³ But a Samaritan, as he traveled, came
where the man was; and when he saw him, he took pity on him. ³ ⁴He went to him and
bandaged his wounds, pouring on oil and wine. Then he put the man on his own
donkey, brought him to an inn and took care of him. ³ ⁵ The next day he took out two
denarii[c] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I
will reimburse you for any extra expense you may have.’

³⁶ “Which of these three do you think was a neighbor to the man who fell into the hands
of robbers?”

³⁷ The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go
and do likewise.”

Summary:

The Good Samaritan parable is one of the most beloved gospel stories for young and
old alike. The story is told in Luke 10:29–37: A man going from Jerusalem to Jericho is
attacked by robbers who strip him and beat him. A priest and a Levite pass by without
helping him. But a Samaritan stops and cares for him, taking him to an inn where the
Samaritan pays for his care.

Moral/Lesson:

The Bible story of the Good Samaritan is a parable to demonstrate how we should “love
our neighbors as ourselves.” When others need our help the most, like the man beaten
by robbers on the road, our love for neighbors is truly tested. Jesus instructs us to be
like the Good Samaritan, helping others in times of suffering, and not the Priest and
Levite who neglected their neighbor.

Conclusion:

The parable offers a vision of life rather than death. It evokes 2 Chronicles 28, which
recounts how the prophet Oded convinced the Samaritans to aid their Judean captives.
It insists that enemies can prove to be neighbors, that compassion has no boundaries,
and that judging people on the basis of their religion or ethnicity will leave us dying in a
ditch.

2. The Parable of the Lowest Seat

Luke 14:8-14
⁷ When he noticed how the guests picked the places of honor at the table, he told them
this parable: ⁸ “When someone invites you to a wedding feast, do not take the place of
honor, for a person more distinguished than you may have been invited.

⁹ If so, the host who invited both of you will come and say to you, ‘Give this person your
seat.’ Then, humiliated, you will have to take the least important place.

¹⁰ But when you are invited, take the lowest place, so that when your host comes, he
will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the
presence of all the other guests.

¹¹ For all those who exalt themselves will be humbled, and those who humble
themselves will be exalted.” ¹² Then Jesus said to his host, “When you give a luncheon
or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich
neighbors; if you do, they may invite you back and so you will be repaid. ¹³ But when
you give a banquet, invite the poor, the crippled, the lame, the blind, ¹ ⁴ and you will be
blessed. Although they cannot repay you, you will be repaid at the resurrection of the
righteous.”

Summary:

The parable can be found in Luke’s gospel, chapter fourteen, verses eight through
fourteen. When Lord Jesus saw that the invited guest chose the place of honor, he told
this parable. When you are invited to a wedding feast, don’t take the place of honor, but
take the lowest place, and then He concluded that for all those who exalt themselves
will be humbled, and those who humble themselves will be exalted. The wedding feast
here represents the kingdom of heaven. In the kingdom of heaven, all those who exalt
themselves will be humbled, and those who humble themselves will be exalted.

Moral/Lesson:

Humility may well be called the queen of the Christian graces. To know our own
sinfulness and weakness, and to feel our need of Christ, is the very beginning of saving
religion. In the kingdom of God, humility forms the foundation laid by Christ for which
nothing else can supply.Humility is a grace within the reach of every true Christian. Not
everyone has money to give away. Not everyone has time and opportunities for
working directly for Christ. We don’t all have gifts of speech and knowledge for
preaching and teaching. We’re not all good managers or administrators. We can’t all
heal. But everyone can demonstrate his commitment to Christ by his humility. If you
can do nothing else, you can strive to be humble.

The second point in this parable is when you are doing something for someone who
cannot repay you, you should be doing this with not the thought of being repaid.
Instead, you are doing this for the expansion of God’s kingdom. When you do things his
way, He will repay you, for you will be part of the resurrected righteous whom he
rewards on the day of judgement.

Conclusion:

This parable told by Jesus is a wonderful warning to us not to think to highly of

ourselves. There is always someone who is more than you are. We all know people in
our lives that think they are “all that” and better than everyone else. Everyone should
strive to display humility which is humbleness and modesty. We are what we are
because the LORD has blessed us.

Another point Jesus makes with this parable is do not do things because you expect
others to do the same thing for you. Like do not invite only the popular kids to a party
because you want them to invite you to their party. Do not invite the rich kids to your
party because you think they will bring better gifts. Be honest and righteous in your
dealings with others. Sometimes we forget that Jesus knows our very hearts and knows
the reasons we do things. We will be judged and rewarded for the good we do in His
name on the day of resurrection of the just.

3. The Parable of the Prodigal Son

Luke 15:11-32

¹¹ And he said, “There was a man who had two sons. ¹² And the younger of them said to
his father, ‘Father, give me the share of property that is coming to me.’ And he divided
his property between them. ¹³ Not many days later, the younger son gathered all he had
and took a journey into a far country, and there he squandered his property in reckless
living. ¹⁴ And when he had spent everything, a severe famine arose in that country, and
he began to be in need. ¹⁵ So he went and hired himself out to[a] one of the citizens of
that country, who sent him into his fields to feed pigs. ¹ ⁶ And he was longing to be fed
with the pods that the pigs ate, and no one gave him anything.

¹⁷ “But when he came to himself, he said, ‘How many of my father’s hired servants have
more than enough bread, but I perish here with hunger! ¹ ⁸ I will arise and go to my
father, and I will say to him, “Father, I have sinned against heaven and before you. ¹ ⁹ I
am no longer worthy to be called your son. Treat me as one of your hired servants.”’ ²⁰
And he arose and came to his father. But while he was still a long way off, his father
saw him and felt compassion, and ran and embraced him and kissed him. ²¹ And the
son said to him, ‘Father, I have sinned against heaven and before you. I am no longer
worthy to be called your son.’ ²² But the father said to his servants, ‘Bring quickly the
best robe, and put it on him, and put a ring on his hand, and shoes on his feet. ²³ And
bring the fattened calf and kill it, and let us eat and celebrate. ² ⁴ For this my son was
dead, and is alive again; he was lost, and is found.’ And they began to celebrate.
²⁵ “Now his older son was in the field, and as he came and drew near to the house, he
heard music and dancing. ²⁶ And he called one of the servants and asked what these
things meant. ²⁷ And he said to him, ‘Your brother has come, and your father has killed
the fattened calf, because he has received him back safe and sound.’ ² ⁸ But he was
angry and refused to go in. His father came out and entreated him, ² ⁹ but he answered
his father, ‘Look, these many years I have served you, and I never disobeyed your
command, yet you never gave me a young goat, that I might celebrate with my
friends. 30 But when this son of yours came, who has devoured your property with
31
prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are
32
always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for
this your brother was dead, and is alive; he was lost, and is found.’”

Summary:

The parable of the prodigal son is one of the greatest redemption stories ever told – a
story filled with mercy and grace. It is a parable of how God views us and how we can
choose to repent and turn to God or reject him. You will learn of a father and two sons in
this Bible story. While the older son stayed home and worked hard for his father, the
younger son ran away with his inheritance and spend it on foolish things. Finding
himself alone, working like a slave for food, and living with pigs, the younger son returns
home begging to work for his father. The father welcomes home his son with open arms
and great compassion. The oldest son becomes very angry with his brother for coming
back home and his father for accepting him home.

Moral/Lesson:

The Love of God the Father

The story of the prodigal son is a picture of God’s love for us as His children. God’s love
for us does not depend on our faithfulness; it is unconditional. He loved us while we
were still sinners. Though we are demanding and do not remain faithful, God is still our
faithful and loving Father. When we come to repent of our sins, He is willing to forgive
us and welcomes us with open arms.

Conclusion:

When we understand that a parable is an imaginary story to illustrate a spiritual point,

we can quickly perceive that Jesus is using this account to teach us of God the Father’s
love for each of us. And while we are all sinners, as was the prodigal son, it is
heartwarming, comforting and, yes, almost incomprehensible that God the Father is
willing to accept us back, given the mistakes we have made.

4. The Parable of the Talents

Matthew 25:14-30

¹⁴ “For it will be like a man going on a journey, who called his servants[a] and entrusted
to them his property. ¹⁵ To one he gave five talents, to another two, to another one, to
each according to his ability. Then he went away.

¹⁶ He who had received the five talents went at once and traded with them, and he
made five talents more. ¹⁷ So also he who had the two talents made two talents more.

¹⁸ But he who had received the one talent went and dug in the ground and hid his
master’s money. ¹⁹ Now after a long time the master of those servants came and settled
accounts with them. ²⁰ And he who had received the five talents came forward, bringing
five talents more, saying, ‘Master, you delivered to me five talents; here, I have made
five talents more.’

²¹ His master said to him, ‘Well done, good and faithful servant. You have been faithful
over a little; I will set you over much. Enter into the joy of your master.’ ²² And he also
who had the two talents came forward, saying, ‘Master, you delivered to me two talents;
here, I have made two talents more.’ ²³ His master said to him, ‘Well done, good and
faithful servant. You have been faithful over a little; I will set you over much. Enter into
the joy of your master.’ ²⁴ He also who had received the one talent came forward,
saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and
gathering where you scattered no seed, ²⁵ so I was afraid, and I went and hid your talent
in the ground. Here, you have what is yours.’

²⁶ But his master answered him, ‘You wicked and slothful servant! You knew that I reap
where I have not sown and gather where I scattered no seed? ²⁷ Then you ought to
have invested my money with the bankers, and at my coming I should have received
what was my own with interest. ²⁸ So take the talent from him and give it to him who has
the ten talents. ²⁹ For to everyone who has will more be given, and he will have an
abundance. But from the one who has not, even what he has will be taken away. ³ ⁰ And
cast the worthless servant into the outer darkness. In that place there will be weeping
and gnashing of teeth.’

Summary:

In the Parable of the Talents (Matthew 25:14-30), Jesus again used a story to
encourage his followers to be ready for his return at all times. “Be on the alert,” he said,
“for you do not know which day your Lord is coming” (Matthew 24:42). In the parable, he
describes a man who goes on a journey, entrusting his servants with his wealth and
possessions in his absence.

To one servant, the master gives five talents. To a second servant, he gives two talents,
and to a third servant, he gives one talent (Matthew 25:14-15). In this instance, a talent
refers to a unit of measurement often used to weigh out silver or gold. It differs from the
modern concept of a “talent” as a gift or natural ability. Here, the master entrusts his
servants with a measure of his wealth proportionate to each of their abilities (Matthew
25:15).

The parable goes on to say that two of the servants, the one given five talents and the
one-handed two, were good stewards of their master’s money, investing it in such a way
that when the master returned, they handed back double what he had originally given
them (Matthew 25:16-17).

The third servant, however, was not so prudent. According to the story, “the one who
received the one talent went away and dug a hole in the ground and hid his master’s
money” (Matthew 25:18). When the master eventually did return, the faithful servants
were praised and entrusted with more of the master’s wealth. “Well done, good and
faithful servant,” the master said to each of them. “You were faithful with a few things. I
will put you in charge of many things. Enter into the joy of your master” (Matthew 25:21).

The servant who was fearful and negligent, however, was swiftly reprimanded by his
master, who called him “wicked, lazy, and worthless.” His talent was taken and given to
the one with ten talents, and he himself was thrown out of his master’s presence
(Matthew 25:30).

Moral/Lesson:

The master of this parable is clearly meant to represent Jesus. The servants are Christ-
followers. Similar to the parable, Jesus has also given responsibility to his followers, and
similar to the parable, he, the master, has promised to one day return.

This parable is often interpreted as a lesson about the importance of wisely using one’s
God-given talents and resources and not squandering them out of fear or complacency.
It emphasizes the idea that those who are faithful and responsible in using what they’ve
been given will be rewarded, while those who are negligent or fearful will face
consequences.

God doesn’t judge us all by the same standard. The talents (gold/coins) were given
according to each person’s ability. We are created with different skills and abilities and
are never entrusted with more than God knows we can handle. He ensures we have the
money, resources, aptitude, skills, and ability to accomplish His will for our life, no
matter how small or great the goal is. He assesses our performance not based on how
our accomplishments compare to others, but upon how well we’ve lived for His good
and glory according to our abilities and resources.

Conclusion:
From the time of the creation of mankind, each individual has been entrusted with
resources of time and material wealth. Everything we have comes from God and
belongs to Him. We are responsible for using those resources so that they increase in
value. As Christians, we have additionally the most valuable resource of all – the Word
of God. If we believe and understand Him, and apply His Word as good stewards, we
are a blessing to others and the value of what we do multiplies. We are accountable to
the Lord for the use of His resources.
Dahlia Ravikovitch

Dahlia Ravikovitch is considered one of the great Hebrew language poets of the
20th century. She was born in Ramat Gan, a suburb of Tel Aviv. Her father’s death
when she was six was a formative experience; after his death, her mother moved the
family to Kibbutz Geva and married a kibbutz worker. Ravikovitch however left the
kibbutz when she was just 13 and lived with a series of foster families. She studied
literature at the Hebrew University in Jerusalem. A sense of longing, in particular
mourning for a lost childhood, saturates Ravikovitch’s early poems, which are lyrical,
passionate, and abstract. Her work began appearing in the 1950s, when few, if any,
female poets were being published in Israel. She published more than 20 books of
poetry in her lifetime, including The Love of an Orange (1961), A Hard
Winter (1965), The Third Book (1970), The Abyss Calls (1978), True Love (1987), All
the Poems Till Now (1995), and Half an Hour Before the Monsoon (1998). Ravikovitch
also published short story collections, including A Death in the Family (1986)
and Winnie Mandela’s Football Team (1997).

Ravikovitch’s later work was intensely political, and she was an outspoken
opponent of Israeli policy toward Palestine. Widely honored for her artistry and admired
for her courage as a peace activist, she was awarded the Israel Prize, the highest
national honor, and cited as “a central pillar of Hebrew lyric poetry.” Her work has been
translated into English in volumes such as Dress of Fire (1976, translated by Chana
Bloch), The Window: New and Selected Poems (1989, translated by Chana Bloch and
Ariel Bloch), and Hovering at a Low Altitude: The Collected Poetry of Dahlia
Ravikovitch (2009, translated by Chana Bloch and Chana Kronfeld).

“The Sound of Birds at Noon”

By: Dahlia Ravikovitch

This chirping
is not in the least malicious.
They sing without giving us a thought
and they are as many
as the seeds of Abraham.
They have a life of their own,
they fly without thinking.
Some are rare, some common,
but every wing is grace.
Their hearts aren’t heavy
 even when they peck at a worm.
Perhaps they’re light-headed.
The heavens were given to them
to rule over day and night
and when they touch a branch,
the branch too is theirs.
This chirping is entirely free of malice.
Over the years
it even seems to have
a note of compassion.

Conclusion

The seed of Abraham refers to Genesis 22:17, in which God promises that Abraham’s
descendants will be “as numerous as the stairs in the sky and the grains of sand on the
seashore.”
 The Diameter Of The Bomb

by Yehuda Amichai

The diameter of the bomb was thirty centimeters

and the diameter of its effective range about seven meters,

with four dead and eleven wounded.

And around these, in a larger circle

of pain and time, two hospitals are scattered

and one graveyard. But the young woman

who was buried in the city she came from,

at a distance of more than a hundred kilometers,

enlarges the circle considerably,

and the solitary man mourning her death

at the distant shores of a country far across the sea

includes the entire world in the circle.

And I won’t even mention the crying of orphans

that reaches up to the throne of God and

beyond, making a circle with no end and no God.

The poem, "The Diameter of the Bomb", is a poem composed by acclaimed Israeli
poet Yehuda Amichai. It investigates the effect of war, and consequently the always
amplified impact that death has on mankind.

Yehuda Amichai's most memorable experience with war was quite early on of 15.
Being a Jewish resident dwelling in the depths of Berlin, he and his family barely figured
out how to escape the nation, getting away from the Nazi driven holocaust of his people.
Later on, close to the furthest limit of the conflict, he enlisted in the British armed force,
serving in a Jewish unit. Later on in his life, he served in the Israeli armed force
commonly during the Arab-Israeli battles. As is evident by his composing style, the
sheer tremendousness of violence and bloodshed that he saw significantly affected his
work.

The poet starts with a cold and rather calculative way to deal with the bomb's blast,
discussing the bomb's qualities precisely, and without as much as a spot of sympathy.
This tone is noticeable all through the initial three lines.
"The diameter of the bomb was thirty centimeters

And the diameter of its effective range about seven meters,

With four dead and eleven wounded."

The poem portrays the bomb's properties as cold and dehumanized, implying the
bomb-maker or government official's evaluation of its hazardous capabilities. The poem
begins with numerical realities, providing concrete context for understanding the
immensity of the attack. However, it then transitions to a humanistic and caring
methodology, highlighting the importance of war fatalities.

"And around these, in a larger circle

Of pain and time, two hospitals are scattered

And one graveyard. But the young woman

Who was buried in the city she came from,

At a distance of more than a hundred kilometers,

Enlarges the circle considerably,

And the solitary man mourning her death

At the distant shores of a country far across the sea

Includes the entire world in the circle."

The poem portrays the devastating impact of a bomb on humanity through a

personal sketch of a woman and her lover. The poem uses a circle image to represent
the spread of harm and pain following the bomb's blast. The larger circle refers to the
long-term effects of the bomb, including the impact on emergency hospitals,
graveyards, and the woman's lover. The poem also highlights the skepticism of the
reader about how a small bomb can affect countless people worldwide. The poem's
imagery of the circle enveloping the world evokes a sense of skepticism, as the bomb's
impact span is vast and encompassing the entire world.

The following and last part of the poem, digs into the otherworldly and dreamlike
impacts of the bomb.

"And I won’t even mention the crying of orphans

That reaches up to the throne of God and

Beyond, making a circle with no end and no God."

Poem Summary
 Amichai's poem presents current realities in a conversational and confined tone,
highlighting the horror of sudden violent death and the raw emotional loss accompanied
by it. The poem explores the impact of the bomb on all of humanity, particularly the
crying orphans who are orphans due to the death of their parents. The shocking destiny
of these children raises questions about the presence of a God who could permit such
psychological warfare. The writer presents God as a supreme image of timeless equity
exemplary nature, exemplifying the characteristics ailing in mankind. The poem's final
line emphasizes the roundabout impact of the bomb on everyone, from those killed at
first to God, using the expression "... no god" to bring uncertainty into the reader's
personalities. The poem's serious tone swarms with strong subjects of violence, war,
death, and misfortune, illustrating the 'ripple' of brutality that will eventually wrap all of
humankind.
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