Author Archives: womenfromthebook

Some of the most fascinating personalities in the Bible are members of a royal family or dynasty. The fact that there are 99 named kings and that the word “king” appears 2,256 times throughout its pages attests to the importance of such an imperial designation. References to queens are not so plentiful—that term is mentioned only 54 times, most of which have to do with Queen Esther or Queen Vashti.

The reason for this disparity is because kings governed Israel and Judah almost entirely. Only Athaliah is listed as a ruling queen in Israel, a position she murderously usurped, as we discovered last week when discussing Johosheba.

The genealogy of the kings of Israel and Judah. Based on a literal interpretation of 1 and 2 Kings. Note: In the kings of Israel, a horizontal arrow can indicate a change of dynasty (lack of known genealogical connection). (Photo credit: Wikipedia)

Keeping it all straight

Sometimes it is difficult to keep the line of kingly succession straight because of a duplication of names, or the use of alternate (aka) names. This presents a challenge when trying to follow the chronologies of the kings of Israel and Judah. For example, in 2 Kings 8:25, Jehoram (Joram), king of Judah, reigns at the same time as Joram (Jehoram) king of Israel. Careful reading and sometimes even charting and note taking are necessary to keep on track.

This also holds true in the New Testament. Seven Herods[1] reigned just before and during the first century. Herod the Great, the patriarch of the Herodian dynasty, is the infamous king responsible for the “slaughter of the innocents” (Matthew 2:16). He died in 4 B.C. Herod Agrippa 2 was the last of his line.

Terms of administration

• Caesar: title given to a Roman emperor
• Governor: chiefly refers to officers of the Roman imperial administration (Matthew 10:18; 2 Cor. 11:32)
• King: one who governed a specific territory under the rule of the Roman Caesar
• Procurator: In ancient Rome, this was an administrative official with legal or fiscal powers. Examples are Pilate, Felix and Festus.
• Queen: In the context of the tribes of Israel, a term “queen” might refer to the queen mother—that is, the mother of the king. She potentially had a great deal of influence over the internal affairs of the palace, as in the case of Bathsheba, but not as the acting ruler of a nation. Often the designation is generic, signifying a woman married to a king. Two non-Israelite queens mentioned in the Bible apparently enjoyed administrative powers of position and wealth: the Queen of Sheba (1 Kings 10), and Candace, the title of the queens of Ethiopia (Acts 8:27-28).
• Tetrarch: Gospel accounts sometimes reference the name of a specific Herod with the designation of tetrarch: “At the time Herod the tetrarch heard the report about Jesus…” (Matthew 14:1). A tetrarch signifies a prince who governs one-fourth of a domain or kingdom (International Standard Bible Encyclopedia, topic “Tetrarch”).

Coming attractions

With all this as a backdrop, the next posts will examine the intrigue surrounding the lives of several notorious royals: Drusilla, Bernice, and the ever-intriguing and controversial Salome.

The British royal family on Buckingham Palace balcony after Prince William and Kate Middleton were married. (Photo credit: Wikipedia)

This week the media is abuzz with the announcement of the birth of a new royal in the offing:

LONDON (Reuters) – Britain’s Prince William and his wife Catherine are expecting a baby, destined to be the country’s future monarch, although the mother-to-be is in hospital with a type of very acute morning sickness that sometimes indicates twins.

“Their Royal Highnesses The Duke and Duchess of Cambridge are very pleased to announce that The Duchess of Cambridge is expecting a baby,” the prince’s office said in a statement on Monday, adding that Queen Elizabeth and the royal family were delighted.

Nothing seems to catch the attention of the world at large like the life of royalty, especially the British monarchy. The Bible has its share of royals, and next week we’ll take a look at individuals among the more famous…or infamous, and some who barely merit a sentence in the whole context of their times.

Thanks for dropping by. This journey is so much nicer in the company of friends

Naomi faced a decision. Should she stay in Moab or return to Bethlehem? It wasn’t clear. It was uncertain either way. And what she did would affect her daughters-in-law, too. With Elimelech and her sons gone, Ruth and Orpah were her family. She loved them and they loved her. If she stayed in Moab, could they find some way of looking after one another?

To remain in Moab would be difficult because they were all widows with no means of support. To be a widow without support in the ancient Middle East was a hardship, even in one’s own country. Her only sons, Mahlon and Chilion, who would have supported her, were dead. It was even more desperate to be a widow outside one’s country. She was an Israelite widow in Moab without family support. It was ominous.[1]

Logically it would be better for Ruth and Orpah to stay in Moab. When each woman returned to her father’s house she would have the help of her family. Ruth and Orpah were young. Their kinfolk would help them find husbands. They would have a better chance for happiness and security in their own country than in Israel.

But how could they separate from one another? Would she be a hindrance to them in Moab? Would a Moabite man want a wife encumbered with an Israelite mother-in-law?

Going home was fearful. She had been gone ten years. She would go back destitute with no prospects for the future.

Naomi and Elimelech had left home for a while because of a famine (Ruth 1:1). They didn’t intend to stay away, but when the famine was over, they didn’t go back. They stayed in Moab—in a “land of idolaters.”[2]

Although Bethlehem was only a short distance to Moab—thirty miles—Naomi came to see it as a long way from God. She came to believe that the deaths of her husband and sons were punishment. She had deserted her homeland and the God of her fathers.[3] She resented how things had gone in her life. “Call me Mara, because the Almighty has made my life very bitter. I went away full, but the LORD has brought me back empty. Why call me Naomi? The LORD has afflicted me; the Almighty has brought misfortune upon me” (Ruth 1:20-21).

Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795 (Photo credit: Wikipedia)

When she made the decision to go home, Naomi asked Orpah and Ruth to return to Moab and not continue on to Israel. She appealed to their common sense. A law in Israel allowed a childless widow to marry another son in the family of the deceased husband (Deut.25:5-10). Under that law, Ruth and Orpah would be entitled to marry any other sons in Naomi’s family. “I have no more sons for you,” she said. And even if she could remarry and have sons right away, should Ruth and Orpah wait around for them when there were eligible men in Moab now? Customarily when a young widow returned home, “preparations for another marriage [were] initiated,”[4] so it would be easier for them to find husbands in their own land.

After advising Ruth and Orpah, Naomi asked God to bless them. “May the LORD show kindness to you, as you have shown to your dead and to me. May the LORD grant that each of you will find rest in the home of another husband” (Ruth 1:8-9).

Nothing more is said about Orpah and how the blessing was fulfilled in her life. Scripture follows Ruth into Israel and recounts the favor shown her by an honorable man for “what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before” (Ruth 2:11). Ruth was additionally blessed with an advantageous marriage. She and Boaz were blessed with the birth a son named Obed.

Not all courageous decisions end well, but Naomi’s did. Her difficult homecoming began a chain of events that brought blessings to generations of people through the lineage of her grandson (Ruth 4:18-22).

For Naomi personally, the village women rejoiced, “He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and who is better to you than seven sons, has given him birth” (Ruth 4:15).

Then she took Obed into her arms.—Mary Hendren

The word courage usually brings to mind visions of Daniel in the lion’s den, David facing the giant Goliath, Elijah confronting the priests of Baal, or perhaps Deborah[1] and Barak—all legendary heroes who fought against formidable odds, or took a stand against evil. There are, however, other kinds of courage manifested in the actions of ordinary individuals, who in times of personal crises, exhibit pluck, daring, and sometimes, momentary bravery.

Poesy learns to climb the stairs, poolside, Hotel Zaza, Houston, TX, USA 3.JPG (Photo credit: gruntzooki)

This attribute is no respecter of persons: it’s found in young and old, privileged and poor, sinner and saint. In thinking about the topic and considering various Bible examples, I noted a common thread: the courageous person leaves a comfort zone to make difficult decisions, and then is compelled to follow through with actions having known or unknown consequences.

For instance, consider Paul, who after having so violently persecuted the church, repented, and then humbly but resolutely faced the very group he had savaged. He served them until his dying day, and there undoubtedly were those who never forgot his hurtful deeds.

Hebrews 11:35-38 speaks of that great anonymous group of believers who endured incredible suffering, and bravely held on, faithful, unflagging in their zeal–of whom, the scripture says, “… the world was not worthy….” (vs 38).

In this week’s posts we’ll be visiting the lives of some noteworthy women and an exceptional young girl, all of whom faced difficult challenges and risks. Through some inner strength we call courage, they were able to prevail.

As I mentioned in a past post, next week is Thanksgiving here in America. Traditionally it is a day for friends and family to gather from near and far, enjoy a meal, and pause to reflect on the many blessings of the past year. Mine are too many to count, but among them, I’m grateful for the internet which makes this blog possible. And for all of you who have joined Mary and me on our journey of discovery.

English: The story of a thanksgiving day, as in the offering of first fruits in Deuteronomy 26:1-11, illustration from a Bible card published by the Providence Lithograph Company between 1896 and 1913 (Photo credit: Wikipedia)

The Bible is such an incredible book: It never grows old; its treasures are never fully mined; its personalities so intriguing; its wisdom profound. The potential contained between its covers gives me hope in a sick and troubled world. I am so thankful for it, and for the One Who graciously inspired it.

***

There will be no new posts until December 10 when we will take a look at some amazing women of courage.

May God’s richest blessings be showered upon us all in the coming year.

The Woman’s Study Bible lists ten instances of hymns or songs that are associated, loosely or directly, with women. It is an interesting list including the individual songs of Miriam, Deborah, and Mary, and generic references to anonymous people, as in II Samuel 19:35: “Can I hear any longer the voice of singing men and singing women?”

In all instances cited, the accompanying descriptions indicate times of celebration, worship, and praise (see topic “Hymns and Songs Associated with Women”).

The most well-known songs are contained in “The Book of Psalms.” It is a collection of 150 compositions written by various people (but principally David)  to be performed in some way. The very term “psalm” comes from a Latin term, Liber Psalmorum, derived from the Greek word for “a song sung to a stringed instrument,” (Songs of the Heart, Nahum M. Sarna,1993, page 10). Both men and women singers lifted their voices in praise, or sometimes lamentation, to the great God of Israel. These have inspired many beloved hymns sung in worship services today.

In the next posts we will be looking at two other songs—the songs of Mary and Hannah. Each has a central inspiration. By direct miracle, they were promised sons—sons destined to be used mightily by the God Who gave them.

My thoughts have definitely turned to Thanksgiving, now just days away here in America. The best part for me is always family, especially the times when we have  rehearsed our individual blessings and thanksgiving as we go around the table. It is humbling to hear what God has done or made available in each of our lives.

Thanksgiving oven (Photo credit: Wikipedia)

Of course, most Thanksgivings also revolve around food—turkey, dressing and all the trimmings. This year my thoughts have not only been on family and meal-planning, but on freedom, and God’s graciousness—His endless gifts of blessings and plenty.

Sometimes I find it difficult to put into words how thankful I am, properly acknowledging God as the Great Giver He is. Gifted people over the ages poured out appreciation and exaltation in words and melodies that touch the heart. Others chose poetry and prose. Next week we’ll revisit two songs, prayers really, offering praise with such eloquence that they have resonated over thousands of years—the songs of Hannah and Mary.