Migratory Tribe

This is the Bible study page for the Thursday Night Bible Study Group meeting December 28 to study Judges 17 and 18 (this is for 18).

This chapter continues what was setup for us in chapter 17.  It has the same tone, tempo, and characters as the previous chapter.  Read this chapter carefully, because there are some interesting claims made, and assumptions underlying those claims.  Think through why the people do what they do.

As always, read through the chapter a few times, making notes, and jotting down questions.  Once you have your own, go back through with a commentary or two.  There are, again, lots of  diverse perspectives on this chapter.  Revise your notes and questions, then go back through with the questions below:

• Why do you think Dan can claim that an inheritance never "fell to them" during the time Israel took possession of the land.  Why do you think they phrase it that way?  It sort of sounds like everyone received an inheritance from God but them.  If that's what they mean, why do you think they would believe that?
• The tribe of Dan sends out spies.  What does this begin to sound like to you?  What other sending out of spies does this remind you of? Maybe reading Numbers 13 will help.
• What a surprise, they come to the house of Micah.  It says they 'recognize' the voice of the Levite.  What do you think the author means by that?  What was it that was familiar, that particular Levite, or what he was saying?
• The spies investigate the Levite.  It's not really part of their job, but they do so anyway.  Why?  What do you think is the big deal with the Levite to them?
• In verse 5, since there is an idol (or idols) involved here, but, since also the name of Yahweh has been bandied about earlier, do you think the "Elohim" here (as in, "inquire of Elohim") is God, or gods? 
• The Levite tells them that they walk in the favor of God.  What do you think?  Do they?  Why or why not?
• The spies come to Laish.  Read the description carefully.  What do you think is the most important detail, among the many given, about Laish that makes it ideal for the tribe of Dan?
• There is a really strange word used in verse 7.  It makes the modern translators pretty crazy trying to figure it out.  Look at this verse in various versions on Blue Letter Bible.  Note the little bracketed "fn" notes.  Here's the Strong's entry on the difficult word. Here's a new trick you can use for word studies: using the arrows in the "Word/Phrase/Strong's Search" section (below the Hebrew Lexicon entry), flip to the word before and then the word after this one (H6113 and then H6115).  Similarities are rarely inconsequential, except when it's a completely different word.  So, what do you think about the similarities and differences between the words on either side of this one?
• Here's one of my favorite movie scenes.  It's from "Monty Python and the Holy Grail".  In this scene, listen for how Dennis describes their form of government.  How does that help you imagine the area of Laish when the spies from Dan found them?
• The spies return and get everyone moving.  What does their description remind you of? 
• The author notes that 600 traveled "armed with weapons of war", which makes longer travel more difficult.  Why do you think these 600 traveled this way?
• Their travel explains a place-name, Mahaneh-Dan.  Where have we already run across this place? (check your Bible's cross references.  I bet they will help.)
• What a surprise, they come to the house of Micah.  Read what the spies tell the tribe about the Levite and his setup.  What jumps out to you about this description? Why do you think the spies are pushing the men to "consider" their next move carefully?  Why isn't it obvious?
•  Look at verses 17 and 18 in several translations (including a KJV).  Who goes into the house to retrieve the idols? No Hebrew or Greek version has "...when they entered...", they all have "...they entered..."  Why do you think translators have all added "when"?
• The sons of Dan basically threaten the priest to get him to cooperate.  But why do you think they do this?  Why do they want these idols and priest?  What do you think is the underlying assumption in this account?  What do these people (Micah, and the tribe of Dan) believe about these idols?
• The priest happily goes with them.  So, what does he believe about this arrangement?
• As the tribe of Dan travels, they put the families and possessions in front.  Why do you think they do that?  What are they protecting, and from what?
• Micah and the village give chase, and catch the traveling tribe and the armed 600.  What do you think of the challenge of the sons of Dan? What do you think they mean by that?
• Micah doesn't seem to understand their lack of understanding.  Why do you think he is confused by their challenge?
• The tribe of Dan moves to an open threat.  The "fierce" or "angry" men are actually "bitter of soul".  What does that description remind you of?  (Maybe 1 Samuel 22:1-2?)
• Micah does some quick accounting, and determines this isn't a good idea.  If he really considered what he had to be the "favor of Yahweh", what do you think he thinks now?
• The tribe of Dan takes Micah's "religious establishment", and then destroys the people of Laish.  Just based on the amount of ink, the battle isn't as important to the author as their situation of Laish.  What point do you think the author is making about the tribe of Dan through this account, and specifically through this depiction of the fall of Laish?
• They rebuilt the city and called it Dan.  Then they established the worship there.  Look at the names in the priestly line.  Could we now have a name of the "young Levite", and now know why the spies "recognized" him?  What do you think?
• If this is Gershom of Moses, and he is a young Levite, then when did this actually happen, or how old is this "youth"?
• Most manuscripts have "Manasseh", not "Moses", which would make him a different "Gershom".  If you look at why Moses named his son Gershom (Exodus 2:22), why would it make sense that this young Levite was named Gershom as well?  (look at where he was introduced in chapter 10)

That should keep us well occupied, and probably for more than one week.  Remember to consider how the confusion of acceptable worship of Yahweh reflects on dangers in our own day.  What do we need to learn here?

No Sense of God

This is the Bible study page for the Thursday Night Bible Study Group meeting December 28 to study Judges 17 and possibly 18.  There are two separate accounts in these final chapters of Judges. I always put them together, and while they do seem to work together, they are not the same characters.  This first account is the migration of the tribe of Dan.

Read through the two chapters together, 17 and 18.  There are plenty of distractions along the way, with funky things people say and do.  My recommendation is to make lots of notes, because you'll get bogged down in the surprises if you don't.

You should have lots of questions.  Make sure you write them down.  Then, with your notes and questions, go to commentaries.  You can revise your notes accordingly, but be sure to look at more than one commentary.  They do not all agree on these chapters.  This is confusing for everyone.

After you have gone through your own study and commentaries, go back through with the questions below:

• The events of chapter 17 happen in the "hill country of Ephraim".  They happen around a man who has a righteous name based on Yahweh.  Why do you think these details might be important, keeping in mind how often they are repeated?
• Micah (Mikayehu in the Hebrew of the first part of the chapter) has stolen silver from his mother, silver which she then cursed in his hearing.  Why do you think Micah stole the money but didn't spend any?
• He confesses to his mother, and she "blesses him to Yahweh". When he returns the money she "consecrates" it (makes it holy) to Yahweh, but, holy to make an idol and a "cast image".  How does something holy to Yahweh then be used to make something He has forbidden?  Why do you think these children of Israel didn't know that was wrong?
• So, of the 1,100 silver, she gives him 200 to make the idol and cast image.  Perhaps a "tithe" of it was for the image (110 silver), and the other 90 for the smithy?  So, do these sound like two images, or one image made of two processes?  Look at several translations, why do you think they have so much trouble understanding what Micah did?
• Micah then makes a "house of God", ephod, teraphim (household gods), and sets one of his sons as a priest.  Sin is "missing", iniquity is "twisting", and transgression is "rebelling".  In your opinion, which one has Micah and his family done here?
• In verse 6, we have the author's explanation of how things got this bad, "In those days, there was no king in Israel, and everyone did what was right in their own eyes."  But there was worship happening in Shiloh (see 18:31).  So, why do you think a king is such an important detail here for this author?
• Enter the young itinerant Levite from Bethlehem.  He wanders to the hill country of Ephraim and happens upon Micah and his house of God.  What you would you expect the young Levite to think of Micah's setup there in his house?
• Micah offers him room, board, a stipend, and clothes to be his priest in his idolatrous "house of God".  Why do you think the Levite would consent to such an arrangement?
• Micah consecrates the Levite in verse 12.  Then in verse 13, he says he now knows he has found favor with Yahweh.  So, what have Micah (and, most likely, everyone living around him) believed about Yahweh at this point in Israel's history?
• The first verse of chapter 18 probably belongs to chapter 17 as the final say, "In those days, there was no king in Israel..."  That verse also sets us up for the events of chapter 18.  Read both chapters together.  Why do you think they've been separated?

What should be most disturbing about this chapter is the way Micah and his people/family consider themselves devoted to Yahweh, yet worship Him in a Canaanite way.  They have set aside His rules for how to relate to Him for the culture of the displaced people of the land.  In what ways do we endanger ourselves in the same way in this culture?  What steps can we take to make sure we don't fall into the same trap?

The Inglorious End

This is the Bible study page for the Thursday Night Bible Study Group meeting December 7 to study Judges 16. This is the famous ending of the Samson Saga, a tale of foolishness and faith.

Read through this chapter slowly. This is real familiar stuff, more so than the previous chapters, and it's real easy to gloss over things we should think about critically. Use different translations, read it out loud, put yourself in the mud-brick house with he and Delilah, think about what isn't explicit in the narrative, and think through whether it's missing or didn't actually happen.

Once you your own notes and questions, read through a commentary or two. Use resources on Blue Letter Bible. Revise your notes and questions accordingly. Then go back through with the questions below:

•Samson goes to Gaza. Look at a map of Canaan. How far is Timnah from Gaza? Why do you think he goes all the way down there?

•It literally says, “And he saw a woman prostitute and went into to her.” Why might this not be why he went to Gaza?

•There seems to be some missing element between the end of verse 1 and the beginning of verse 2. We're missing who told the Gazitites. We have the “to” part, but not the “from” part, as it were. Who do you think told the “towns folk”?

•There seems to be some missing element between the end of verse 1 and the beginning of verse 2. We're missing who told the Gazitites. We have the “to” part, but not the “from” part, as it were. Who do you think told the “towns folk”?

•This has to be the worst ambush in human history. The people lay in ambush all night at the gate. Their plan is to kill him as he leaves in the morning, he's trapped in the city behind a closed city gate. It seems like a sound plan, but isn't anyone watching the gate? Why do you think the people of Gaza want to wait until morning anyway? Why not ambush while he's “busy”?

•Samson gets up at midnight, goes to the closed gate, and here, the narrative becomes incredibly specific. He grabs the gate “wings”, doorposts, and the bars keeping them “locked”. He puts all of that on his shoulders, and walks up the tallest hill around (you can see Hebron from there?). How do you think Samson can do this without the “ambush” people hearing anything? Aren't there gate guards, watchmen, old lady's with mill stones, or anyone else at the gate at night?

•The prince’s of the Philistines bribe Delilah with 100,000 silver, and she does it. She knows they will bind and humiliate Samson, so, why do you think she's so disloyal?

•Thus begins the game between Samson and Delilah. She begs to know the secret of his strength, he lies, she tries it, it fails, lather, rinse, repeat. The first time, there is an ambush in her “inner room”. Since we already know this tactic isn’t a Philistine specialty, what do you think happens when Samson wakes and snaps the cords? Do the Philistines pop out to be killed? What do you think happens?

•We do it again, she pleads, he lies, she tries it, it fails. The second time, there’s another ambush in the house. Now what do you think happens? Do they pop out to their deaths?

•The third time, weaving his hair into a loom (seriously?), there’s no mention of an ambush. What do think happened this time?

•Finally, Delilah plays the “you-don't-love-me” card. If there has been Philistines popping out of her bedroom every time she tries to take away his strength, how much sense does such an appeal actually make? Keep in mind, Samson's not stupid, he's selfish, or, at least self-indulgent.

•Eventually Delilah wears Samson down. Literally, “his soul was shortened to death”. Why do you think the author puts it that way, why mention “to death”? How much do you think Samson knows about what will happen to him if he tells her the truth?

•Samson reveals his whole heart (lit. “...all his heart.”). From what he tells her, how aware of his obligations as a Nazarite do you think he was?

•Delilah knows Samson has told her “all his heart”. How do you think she knows?

•Delilah summons the Philistines again, and this time they bring money...and a barber. When they shave the seven braids, it literally says she profaned him, which means to take something holy and make it common. Why do you think nothing he's done so far has done that?

•His strength turned aside from him. What do you think that means? Why personify his strength? (See the next verse, perhaps?)

•Delilah cries out that the Philistines are upon him (conveniently leaving out they came from her bedroom). Samson springs up, but doesn't notice the unusual draft across his head. He thinks he will shake himself free, but free from what?

•The Philistines seize him, put out his eyes, and make him grind grain in prison. But the hair begins to grow again. Why do you think they didn't consider keeping him bald?

•This next section is in great detail again. This is clearly important to the author. The setting is a national feast for Dagon, the Philistine god.  They refer to him as “elohim”, which is odd for several reasons. They celebrate their victory over Samson, and hold a party in what must have been a huge temple to Dagon. Why do you think they wait until a festival to celebrate Samson's demise?

•During the party they bring blind Samson out to gloat over. He stands between the two pillars supporting the temple. How smart is it to 1) support a huge stone building with only two pillars, and 2) put the strongest man in history between them? What do you think they are thinking to do such a genius thing?

•Samson asks the boy leading him around by the hand to put his Hans on the pillars to rest. Why do you think the boy sees nothing wrong with this? Why do you think none of the others saw a problem with it?

•Samson prays, acknowledging Yahweh, and asking for vengeance for his eyes. What clearly indicates Samson's faith?

•There are 3,000 on the roof of this place. There are probably more on the floor inside. And two pillars supporting the temple. It's huge. Samson pushes the pillars asking to die with them. Why do you think Samson asks for that? Considering there probably weren't survivors near him, how did the author know he even said that? So, why is it in there?

•The author points out that Samson kills more in death than he did in life. Why do you think that's important? What point does that make for the author as a summary of Samson's life?

•Samson's family shows up to bury him. Why do you think this important? What does this say about Samson's end?

That should more than occupy us for two hours. Remember to think through how this account reveals how God might be wanting to work through you?

Spectacular Anger Issues

This is the Bible study page for the Thursday Night Bible Study Group meeting November 2 to study Judges 15.  This is the continuing saga of Samson, the juvenile judge of Israel.  This chapter has some interesting Hebrew idiom, strange yet impressive behavior, and also some whiny contrast to incredible feats.

Read through the chapter in a couple of translations.  If one is the King James (readily available online), then use one like the NIV or New Living (NLT).  If you use the New American Standard, then compare that to the NIV or NLT.  The ESV is a good blend of both, as is the Holman Christian Standard.  The Blue Letter Bible app has the HCSB and the .NET Bible (NET, New English Translation?) for free download.  The NET Bible is another good blended type of translation.  Compare those to the King James or New King James.

Once you've read through it and made notes, and jotted down questions, go back through with a commentary or two.  One option you can try (but you'll get mixed results) is to Google Judges 15.  There will be plenty of stuff that comes up, and some may be useful.  Filter what you read using what you've already come up with, rejecting stuff you don't think makes sense.

After that, go back through with the questions below:

• From what is said in verse 1, why do you think Samson seeks out his wife now?  Why do you think he takes a young goat as he goes?
• Her father explains what he did, and offers her younger sister.  Samson refuses, and claims he's now free from blame for what he does to them.  What does that tell you about how he thinks of what he did before?
• Samson catches 100 foxes.  Seriously?  The Holy Spirit didn't move him to do that, he just does it?  What does that tell you about him?  What do you think of someone able to catch 100 foxes?
• Samson ties two to each torch, lights the torches and lets them loose in the grain fields.  What does this sound like to you?  Who would do that?
• The grain in stacks, plus the standing grain, plus vineyards and olives are burned.  It's the harvest time (see v.1), so what did Samson just do?
• They ask who did that, everyone knows who, but they also know why.  What does that tell you about this area, and these people?
• The Philistines punish Samson's ex and her family, but Samson says something really weird when they do.  So, he's there, and tries to stop them, but isn't able?  What do you think happened, how do you imagine the scene?
• Read verse 7 in a few translations, like KJV, NIV, and NLT.  There isn't much difference in meaning overall, but in nuance, there is an emphasis on the fact he says he'll quit after he done which is missing in more modern translations.  Why do you think that would be emphasised by Samson?  What does it tell you about Him?
• There is an odd Hebrew idiom in verse 8.  It says, "He struck them 'leg on thigh'."  Even in the Greek version it reads that way.  Read the verse here on the Blue Letter Bible in the Christian Standard Version.  At the top, switch versions a couple of times to see how other versions translate it.  What do you think it means "hip on thigh" or "leg on thigh"?  Try and visualize the fight.  What does it mean?
• The Philistines now camp against Judah in Lehi.  Why do you think Timnah isn't being visited?  The people seem to know what's going on in that region, why go to Lehi in Judah suddenly?
• The Philistines are looking for Samson.  They know who did what in Timnah, but can't find him.  The men of Judah go get Samson themselves, rather than just tell the Philistines where he is.  Why do you think they go themselves (3,000 strong, but still, themselves)?
• He agrees to go with them, and the Philistines are "very happy to see him."  Look at verse 14 in a few translations.  So, did Samson break the ropes binding him, or did they simply fall off as if burnt?  What do you think, how do you imagine it happening?
• So, using the jawbone of a dead donkey as a weapon, Samson kills 1,000 men.  Think about that, if you need it, Google a donkey jawbone image, how would someone use that as a weapon?
• After the "Great Donkey Jawbone Battle of 1327 BC", Samson spontaneously composes a poem (or song?).  What do you think of him doing that right then?  Imagine the scene.  What's this guy like?
• Immediately after the notes of his soliloquy end, Samson throws the jawbone from his hand, and names the place.  Look up the name in the NLT.  So, what was it before?  It sounds like an old western, "the Town of Jawbone".  We just didn't know it was a "donkey" jawbone.  Why do you think it had that name before all of this?
• He names the place, and then realizes he's "dying of thirst".  Really?  He can't wait to "go into town" or the local well or anything, he's going to die right there?  Think about how he puts that.  What do you think might be going on around him that makes getting away and getting a drink a bit difficult?
• God opened (or split) "a hollow place".  It literally means the "bowl of a mortar", as in a "mortar and pestle".  So, God makes a nice little pool for Samson right there. Samson names that too, and it's there even when the writer pens these words.  So, how seriously did God take Samson's complaint?  What does that tell you about the circumstances? Why do you think God would listen to Samson?
• Samson judges Israel 20 years.  What do you think this means for Samson and the people of Israel?

That should keep us busy for a few minutes Thursday.  Be sure to think through what this means for you and your relationship with God.  What is God like, and what sort of person is He calling you to be?

Spoiled Riddler

This is the Bible study page for the Thursday Night Bible Study meeting October 19 to study Judges 14.  This is the first marriage of Samson.  It sets up much of what later gets Samson in so much trouble.

Read through the chapter using a few translations.  Modern translations have a field day using different English idioms for the Hebrew equivalents.  Some literal translations will simply use the Hebrew idioms, but not very many.

Make notes and jot down questions for yourself from what you read.  After you have some notes and questions, go back through with a commentary or study Bible notes.  Once you revise your notes and questions, go back through with the questions below:

• Read the articles on "Timnah".  Considering it's on the frontier between the Sons of Israel and the Philistines, why do you think Samson was headed down there?
• Samson sees a woman and goes to his parents to arrange a marriage with her.  What do you think if Samson's attitude with his parents?
• His father and mother want Samson to marry from among his tribe.  What do you think of the explanation provided by the author in verse 4?
• It seems like Samson is walking with his parents when the lion attacks, but then we're told that he didn't tell his parents.  How do you imagine this scene?
• Samson is overpowered by the Spirit of Yahweh, and he tears the lion with his bare hands.  What do you think Samson thought of that?
• The woman "is pleasing in Samson's eyes".  So, he returns to "take her", but stops along the way to look at the dead lion.  This reads like the author is leaving stuff out.  We can connect the dots without him writing it, but why do you think he is leaving things out?
• Why do you think Samson wanted to look at the dead lion on his way back to Timnah?
• The way the Hebrew reads, the presence of the honey is surprising.  Why do you think bees and honey would be so unexpected in a dead lion carcass?  Why do you think the bees and honey were there?
• Samson scoops out some honey and eats it on his way into town.  And then he gives some to his parents without telling them where it came from.  How does this detail make you feel?  What do you think of Samson? What sort of person do you think he is at this point?
• Why might Samson hide the source of the honey from his parents?
• Samson's father goes down to the woman, and Samson throws a feast. Why do you think the writer is, again, skipping details?
• Where do the "thirty friends" come from?  Who arranged for them?
• What's more fun with your friends than riddles, so Samson asks one.  Where was the lion killed again? (verse 6).  So, why has no one from Timnah found it and the honey yet?
• What do you think might be significant about the clothes in this wager?
• The wager doesn't seem fair since they only have to come up with a change of clothes apiece, but he would have to come up with thirty.  Why do you think Samson does this?
• Read the riddle in a few translations.  This is a unique circumstance where the English actually rhymes.  So, the wording in nearly ever translation is the same, except where the KJV has "sweetness", ruining the rhyme.  What do you think of a "poetic" Samson?
• The 30 "friends" can't come up with an answer in 3 days, and then, on the fourth day...or was it the "seventh day"?  Look up verse 15 in the KJV.  The Greek version of the Hebrew Scriptures has fourth day.  Which makes more sense to you?
• The friends accuse Samson's woman of bringing them here to "impoverish" them.  How would a suit of clothes apiece impoverish the "ruling" people?
• They threaten to burn down her father's house if she doesn't get Samson to give her the answer.  What do you think of these "friends" of Samson?
• Samson's woman resorts to weeping.  Okay, so how old is this cliche?  What do you think of her?
• How long does she "weep" before him?  How long was this feast anyway?  The men didn't even ask her until the fourth day.  So, why has she been weeping the whole seven days to know the riddle?
• On the seventh day he tells her, and she tells the people of the "sons of her people".  What do you think of Samson for giving in to his woman?  What do you think of her for ratting out the answer to "her people"?
• Why do you think it's significant that they tell Samson the answer before the sun goes down?
• This through Samson's response to them.  Nearly all translations preserve the Hebrew idiom.  Why do you think it needs no interpretation?  What does it seem to imply about Samson's view of his woman?
• Samson doesn't buy 30 sets of clothes, he kills thirty men from Ashdod for them.  What do you think of Samson's solution?  Remember, he's under the influence of the "Spirit of Yahweh" as he does it.
• Do you think he had the clothes of the dead men "dry cleaned" first, or just gave the clothes to them "as is"?  What do you think it would have meant either way?
• He's angry so he goes back to his father's house.  And the woman is given to one of his friends...So, is Samson married or not?

That should be plenty to keep us discussing into the wee hours of the evening.  Bring your questions and notes with you.

Annunciating Samson

This is the Bible study page for the Thursday Night Bible Study Group meeting October 12 to study Judges 13.  This chapter almost sounds like Luke 1, with Zechariah, Elizabeth, and Mary.

You will want a few translations for this chapter.  I recommend at least a King James in addition to the NIV favorite.  The NASB and ESV are also very good for this chapter.  If you can, try to review all four.

All those should get you reading the chapter through a few times.  Make sure you jot down questions and insights.  Once you have your own notes, review a commentary or two.  Revise your questions and notes, and then go through the questions below:

• The new "bad guy" is the Philistines.  Look at a map of Canaan and see where this particular enemy is located.  Where is the "Tribe of Dan"?  What do you see that's odd about that?
• Manoah is named, but his wife is not.  Yet the Angel only goes to meet the mother.  Why do you think that might be?  Which of the parents is the "primary" character?
• Look up the "Nazarite" vow here.  From the article, we find that the vow was unusual to be a 'lifetime' vow, and never by the individual.  So, what do you think this lifetime vow meant for Samson growing up and during his adulthood?
• Notice that his mother also has to follow the "Nazarite" life during her pregnancy.  Why do you think that is, and what difference do you think this is supposed to make?
• The woman goes to tell her husband immediately.  From her description, who do you think she thinks came to visit her?
• Why do you think she would include the detail about where the "man of God" was from or his name?
• Manoah entreats (literally, prays) Yahweh to send back the "man of God".  And God does so.  Why do you think Yahweh listens to such a request?  Why is this in God's best interest?
• The Angel of Yahweh (v.3) and the Angel of God (v.9) are the same person.  Why do you think the writer uses different references here?
• The Angel of God appears to the woman sitting in a field.  What do you think she was doing there?  Why "sitting"?
• The woman runs to get Manoah, and he "gets up" to follow her?  Why do these two spend so much time "sitting"?  What do you think he's doing?
• Manoah begins to question the Angel of God.  He asks two questions, and the Angel seems perturbed and refers to the woman obeying what he has said.  What is the writer doing here, naming Manoah, but clearing putting the woman in front as the focus of Yahweh's attention?
• Then Manoah wants to be hospitable (prepare a goat).  But the Angel will not eat, why do you think that might be?
• The Angel suggests an offering to Yahweh, and the writer adds, "for Manoah did not know that he was the Angel of the Lord."  What difference do you think that would have made for what Manoah suggests?
• Verse 17 is weird.  It harkens back to the woman's comment about where the "man of God" was from and his name.  Why do you think that would be so important to Manoah? What do you think he means by, "honor" (and this is the normal Hebrew word for "honor")?
• What does the response of the Angel of God to Manoah tell you about how Yahweh feels about Manoah's request?
• Notice the Angel doesn't address the point about "honoring" him once the child happens.  Why do you think the name is a problem, but honoring him isn't?
• Verse 19 is difficult to translate, because the writer wasn't specific about who performed wonders.  So, the NIV has one view, the King James another, and the ESV yet another.  Other modern translations opt for the literal, "He performed wonders", avoiding the issue almost entirely.  So, who do you think performed the wonders before Manoah and his wife?
•  The Angel of Yahweh ascends in the flame to heaven.  From Manoah's and his wife's reaction, who do you think they think the Angel was?
• The Angel disappears, and Manoah knows he is the Angel of Yahweh (v. 21). From what he says to his woman, what seems to be the prevailing view about this Angelic Character?
• The nameless woman has a very different view from her husband, Manoah.  What does this tell you about this woman?  Why do you think she remains nameless?  What could be the writer's point?
• This term, "the Spirit of the Lord began to stir in him..." isn't found often (if at all) elsewhere in Scripture.  What do you think it means here?  Read ahead, do you still think that?

That should be enough oddities for our discussion.  It's a short chapter, but a fascinating beginning to one of the best Judges stories so far.  Remember to ask yourself what our Master is revealing to you about Himself, and your relationship with Him?

Fatal Jealousy and 3 More Judges

This is the Bible study page for the Thursday Night Bible Study Group meeting September 28 to study Judges 12.  This is the last note on Jephthah's life as a judge, and is yet another lesson of the ridiculous people of the time.

Read through the whole chapter (it's short), making notes and jotting down questions.  Once you have your notes, read it in a few different translations, NIV and ESV, or Holman Christian Standard, or New American Standard.  You can start with one that's easy to read, but be sure to also use one that's more literal (NASB, ESV, HCSB).  Think through the differences in meaning, if any.  You're not looking for different ways to say the same thing, you're looking for where they seem to say different things.

Once you have done your own study, use commentaries, study Bible notes, and whatever else you have or can find online.  Revise your notes and questions from this additional information (or opinion), and then go through the questions below:

• Look back at Judges 10:9.  Those tribes were in the west, and Gilead is east of the Jordan.  It would appear the men of Ephraim were summoned together to confront Jephthah, but they crossed over to go meet him.  Ephraim was entirely west of the Jordan, so where do you think the battle with the sons of Ammon from the previous chapter happened?
• The quarrel Ephraim has with Jephthah is that he didn't summon them to battle against the Ammonites (v.1).  Looking back at 11:29, Ephraim isn't mentioned.  Only eastern tribes are mentioned (Manasseh).  In fact, the cities mentioned in the battle (v.33) are east of the Jordan.  So, if the fight was entirely outside the tribal region of Ephraim, why do you think they're so upset?
• Jephthah claims he did call them.  Just because it's not recorded, doesn't mean it didn't happen. Still, he also flips the complaint around on them saying they failed to show up.  This is his justification for taking matters into his own hands (literally, "I placed my soul in my palm").  What do you think an angry mob of slighted Ephraimites is going to hear in that?
• Jephthah asks the rhetorical "Hebrew" idiomatic question, "Why then have you come up to me to fight?"  It's rhetorical because doesn't give any sort of time for an answer, he knows.  This is also a cultural idiom (even down to Jesus' day).  What do you think it means for them to ask this question as they do?  What would you think if you were asked this question rhetorically?
• The battle is joined, and now the reason given is a slight of Ephraim against Gilead.  Only the NIV has "renegades", all other versions have "fugitives".  But, either way, what do you think Ephraim means by this?  Look at the map above, what's their deal here?  They're not even close to Gilead, so why claim them as wayward peoples?
• The people of Gilead cut off Ephraim's retreat, and then control who crosses over.  They use a difference in pronunciation to differentiate between the men of Ephraim, and who?  Who are the ones saying shebboleth correctly and want to cross over to the west?
• Ephraim looses 42,000 people that day.  What do you think is the point of the author of Judges for his audience in this account?  Why do you think this is an important element of Israel's history for his audience?
• Jephthah only judges for six years.  This is a short term as judge so far.  Why do you think he may have lasted such a short time?
• He dies and is said to be buried in the cities of Gilead.  Whatever that means, he was not buried in his father's tomb.  What do you think that might mean (look back over the beginning of Judges 11)?
• Next a man from Bethlehem judges Israel for seven years.  His "claim-to-fame" are his 60 kids.  Look up verse 9 in several translations.  The word "marriage" which occurs in nearly every translation (except KJV), isn't in the Hebrew.  Basically is says he sent the daughters to the outside, and he brought daughter from the outside to his sons.  We get the idea, but look up the word used here on the Blue Letter Bible site.  What, if anything, sounds odd about this terminology to you?
• The account of Ibzan is that he was buried in Bethlehem.  So, what might that tell you about Jephthah's burial?  Or, what might that tell you about Ibzan's?
• Next, Elon judges for ten years.  Nothing of note happens?  So, why do you think this judge is included?
• Abdon judges from Pirathon in Ephraim.  His "claim-to-fame" is, again, his kids.  He has 40 sons and 30 grandsons.  Why do you think that might be significant?  Look back at Jair (10:3-5), and remember the possible significance of the jackasses (the ones they rode, not the kids).  So, who is more "prosperous"? Or is that even the point here?
• Abdon is buried in the "hill country of the Amalekites".  What are they doing there?  They were part of the fight of Gideon over 40 years prior.  Shouldn't they be gone?  What do you think this reference might mean?
• Abdon, Elon, and Ibzan all judge short terms, as does Jephthah.  What do you think might be going on during this time in Israel that the judges are so brief?

That's probably way too much detail to think about.  We should actually get through the chapter pretty quick next week.

Tragic Faithfulness

This is the Bible study page for the Thursday Night Bible Study Group meeting September _ to study Judges 11.  This is about the judge who's scene was set in chapter 10.

Read this chapter very critically, and by that I mean ask a lot of questions.  Why do Jephthah and the elders do the things they do, say the things they do, and so on?  Read through a couple of times at least.  Some things won't jump out at you the first time through.  As always, jot down questions and notes.  One question to be constantly asking about this chapter is, "What is important to the author?"

After doing your own study, go back through with a commentary or two.  There are some points that every commentary will comment on, they can't avoid it.  The commentaries may bring more questions to your mind as well.  Make more notes, and jot down more questions as you continue your study.

After you have your own notes and questions, go back through with the questions below:

• Gilead was the father of Jephthah, but this is the first time we hear of Gilead as anything but a place.  Why do you think we're hearing of him now, and what sort of person do you think he would be to give his name to an entire region covering several tribal areas?
• Jephthah starts out tragic in that he's cut off from his family by his brothers, and then gains a band of vagabonds around him.  Of which characters does this Jephthah begin to remind you?
• The sons of Ammon are doing battle with Israel, but specifically in Gilead.  In the previous chapter, they crossed the Jordan and fought against Ephraim, Benjamin, and Judah.  Look at a map to find where Ammon would be.  What do you think the sons of Ammon are trying to do with their fights with Israel?
• Tob means "good".  So, having been driven out of his fathers house, Jephthah finds a "good land".  Why do you think he would give that up to go back and help the people who drove him out before?
• Look at verses 6 through 11 in a few translations.  What do you think they offer Jephthah if he leads them into battle at first?  And what are they offering at the end?  Keeping in mind that nobody else in Gilead wants that position (see chapter 10), what does that tell you about Jephthah, that he would want that?
• Jephthah begins his campaign with the sons of Ammon by sending them messengers to talk over the problem.  He's the only judge to have done that so far.  Why do you think a great and mighty warrior would want to discuss this problem first?
• This process goes back and forth a few times, but what is Ammon's complaint about the people of Gilead?
• Jephthah recounts the time of Israel coming into the land east of the Jordan.  And he is pretty detailed in his account.  What does that tell you about Jephthah that he's able to recount back over 300 years?
• Jephthah is willing to discuss, able to describe the events 300 years ago, and tries to dissuade Ammon without giving any concessions (i.e. he's not negotiating).  Consider what he tells them about the fact Israel didn't take land from Moab or Ammon.  Look up that period in the Exodus in Deuteronomy 2, where the reason is given by God for not harassing Moab and Ammon.  What do you think it means that Jephthah is still following that instruction?
• As Jephthah goes to battle, he makes his tragic oath.  This is where commentators begin to hedge, hem, hah, and really become distressed.  Why do you think Jephthah makes such a vow?
• Jephthah marches through the tribes east of the Jordan to fight Ammon.  But consider the description of the battle.  What do you think the focus of this author is with this chapter?  Where does he spend most of his "ink"?
• The Hebrew term, consistently translated as "burnt offering" in verse 31, means an offering where the entirety of it is burned (dedicated to God), as opposed to a sacrifice where part of the offering is eaten and shared at a meal.  What do you think a "whole burnt offering" is for?
• Jephthah succeeds. But there are very few details of the battle given other than the location.  Within an entire chapter about Jephthah delivering Israel, why do you think the actual battle is given so little space?
• Jephthah returns home, and out runs his daughter, dancing in celebration.  Consider the culture, and the practice of vows.  If it's common to word the vow in such a way that the sacrifice is "chosen by God", then who's fault is it that Jephthah's daughter runs out?  Consider the daughter knows exactly what will happen to her without further explanation.
• Jephthah is devastated seeing his only child run out to meet him.  Consider his daughter's response.  We're never given her name, but what do you think of her character and faith?
• She takes two months to mourn the fact she will die a virgin.  What does that tell you about her age?
• After two months, Jephthah "kept the vow he had made".  What do you think it was like for Jephthah for those two months?
• This is an example of "human sacrifice", of which we don't have another example.  In fact, Yahweh condemns the practice (Ezekiel 20:31, 2 Kings 17:31).  Yet Jephthah is included in the "roll call of faith" in Hebrews 11 (v.32), and so, is traditionally considered faithful.  So, why do you think God accepts this vow?
• Nowhere does it say that Jephthah received his daughter back or had another child. In Hebrews 11, this belief was what was ascribed to Abraham as he offers Isaac, but is stopped.  God doesn't stop Jephthah.  What does this tell you about God's character?  This is the place commentaries truly struggle to make God come out looking good.  Since this passage is inspired by the Holy Spirit, perhaps the best way to phrase this question is, how does God describe His character here?
• If the writer and his audience live in the times of the Kings of Judah, then what do you think of this "custom" to which he refers?  It implies that his audience is well aware of Jephthah and his daughter.  How does that help you understand how God has used Jephthah down through the history of Israel?

That should take well over a week to get through.  Remember to keep seeking what these discoveries and questions mean for your walk with God.  What does this tell you about your relationship with Jesus, His character, and how you should relate to Him?

Two Judges and Repentance

This is the Bible study page for the Thursday Night Bible Study Group meeting September 7 to study Judges 10.  This is a "linking" or transition to the account of Jephthah.  In setting the scene, the author of Judges passes through some very interesting history of Israel.

Read through the chapter slowly making notes.  Other versions will be helpful because the grammar is kind of odd in places.  This is a weird chapter, but a different weird than we've seen so far.  Ask yourself questions about what is going on, and why the author puts it the way he does.  You may find some expected elements missing.  Don't assume they're there, but not mentioned.  Think through why the author would leave them out, or why were they not necessary in this time of Israel's history?

After you've gone through your own study, look through some commentaries, various study Bibles, or other study materials you may have. Adjust your questions and notes accordingly, and then go back through with the questions below:

• Why do you think "a man of Isachar" might live, serve, die, and be buried in Ephraim?
• The number of years seems precise, where his family is from is given, and where he lives, dies, and is buried is precises.  Why do you think no other details the "sin cycle" of Israel is present?
• Jair also has some weirdly precise detail, but also a Hebrew pun lost in translation.  The word for "jackass" is spelled much like the word for "city".  Other than the specific number of years, the thirty sons, jackasses, and cities, we are told nothing of any achievements.  Why do you think the author just includes this "pun" and really nothing else about Jair?
• What is the author's point with this account of Tola and Jair?  Why these details?  What do you think he wanted his audience to know or learn about their own relationship with God and their king(s)?
• Starting with verse 6, we find the expected "formula" for Judges.  The "roll call" of nations is different, with some new additions.  Why do you think the people would leave Yahweh and go after these other national deities?
• Yahweh "sells" the people into the hands of Philistines and the "sons of Ammon".  Why do you think the author puts it that way, Yahweh "sells" them?
• There a lots of ways to read verse 8, and translations vary.  What do you think it means?  Was there 1 year of damage for the country and 18 for Gilead?  Or 18 years of damage for everyone? Or 18 years for everyone, but that one year was "smashing" or worse somehow?
• The sons of Ammon oppress Ephraim, Benjamin, and Judah.  But the story happens in Gilead.  What do you think it means that Gilead is where deliverance comes from, but the people cry out in Ephraim, Benjamin, and Judah?  Why isn't everyone involved in the deliverance?
• The people cry out to Yahweh, which happens, but then a dialogue ensues.  Why do you think there is no "prophet" or angel mentioned in this dialogue?
• What do you notice that is included in the people's cry to Yahweh that has been missing so far?
• Yahweh responds with an "it's too late" sort of response.  What does this tell you about God's character and how He deals with His people?
• The people persist in crying out, but there is a difference in what they say to Yahweh.  What do you think of their response to Yahweh's refusal to rescue?
• In addition to saying something, the people also do something different.  We haven't seen the people put away the foreign gods on their own before.  There's always been someone to make them do it, or force them to not worship them.  What do you think it means for this people at this time that they do this on their own?  What's happening?  What does it mean?
• Read verse 16 in several translations.  To what do you think God is responding?  What part of His character moves Him to respond?
• The battle is formed against Gilead, and the people look for a leader.  Why do you think there isn't a wrestling match to see who gets to be in charge?  What do you think it means for the people that people don't really want to be in charge?

That should take care of our time together, an hour of it at least.  Remember to be asking yourself what you learn of God from this, and what you learn about how He relates to you.  How does that change how you relate to Him?

Bad Leaders Gone Worse

This is the Bible study page for the Thursday Night Bible Study Group meeting August 10 to study further into Judges 9.  Let the weirdness begin!  The people of this chapter are amazingly bizarre and stupid.  There's really very little sense to what they do or why, at least on a strategic level.

Read through the rest of the chapter.  We left off at verse 21, so 22 through 57 is what remains.  We may not get through it all, but you should be familiar with it anyway.  At this point, the writer/editor of Judges slows back down, and goes into agonizing detail, and possible repetition.  Read the verses in several different versions.  There will be some plot elements repeated but with some possibly glaring inconsistencies.

Once you have gone through the passage on your own, read through some commentaries.  They will most likely ignore the inconsistent repetition, but not always.  Be sure to revise your notes and questions before going back through with the questions below.

• Verse 22 sounds a little like the "King Formula" found in Samuel and Kings, but is missing some things.  For an example look at 2 Kings 8:26, and see what's missing in Judges 9:22.  Why do you think the writer/editor would leave out those elements?
• God sends an "evil spirit".  We sort of dealt with this in Samuel with Saul, but there are other places where this seems to happen as well.  Why do you think God would operate using "evil spirits"?
• The "baals" of Shechem deal treacherously with Abimelech, by setting bandits in the hills to rob people passing by.  And it was told to Abimelech.  Why do you think it makes good sense to leaders of a city to encourage bandits around your city?
• Now another character, Gaal, shows up.  He has a lot in common with Abimelech in character.  They have a grape-harvest festival in the temple, and Gaal tells them to "Serve the men of Hamor, father of Shechem!"  But where is Gaal from?  How did he get to Shechem?
• Verse 28 is the first time we hear of Zebul.  It turns out he runs Shechem for Abimelech, or is at least supportive of Abimelech.  So, why do you think he's active on behalf of Abimelech now, but lets the "baals" of Shechem set ambushes in the hills before?  Doesn't he run the show there?
• Zebul sends messengers to Abimelech "deceitfully" or "secretly" or whatever.  If you have access to one, read verse 31 in the NLT or New Revised Standard Version.  If not, look at footnotes in any version except NIV.  You will need a commentary for this one.  If Zebul is being secretive, why do you think he would feel the need?
• Zebul gives Abimelech instruction about how to ambush the people of the city.  Why do you think Abimelech would need that?
• In verse 34, the people with Abimelech are in four companies.  In verse 41, they're in Arumah, and in verse 43, they come back and divide into 3 companies.  This is a confusing description of battle.  What do you think is happening, how do you work it out in your mind?
• One of the problems with the battle description in verses 31 through 49 is the leaving and returning. Why would Abimelech care if the people went out of the city about their business?
• How do you think the people going out into the fields in verse 42 is different from what was supposed to happen back up at verse 34 and following?
• How is it that Shechem can be razed and sowed with salt, but the "Tower of Shechem" and the stronghold of the temple of Baal Berith are missed?  The baals of Shechem aren't even in the city?  What do you think is going on here?
• The tactic used by Abimelech is to set the stronghold on fire, and it works.  All the people in the stronghold of the Temple of Baal Berith die in it.  Shechem is thoroughly destroyed, and by fire.  Considering the curse of Jotham, why do you think this is an important detail?
• Abimelech turns his attention to Thebez.  Why do you think he considered Thebez at all?
• This fight goes well, except for the stronghold.  Notice this stronghold is inside the city.  Abimelech tries the same tactic with this stronghold that he used on the temple in Shechem.  How do you think a woman was able to get a "millstone" to the roof (and why would she), and then throw it over the side, and actually hit Abimelech? 
• Abimelech is actually struck in the head, his skull crushed, and he still calls for his "bearer of stuff" to kill him.  What does that tell you about his head wound?
• If Abimelech's death reminds you of anyone else's, whose death does it remind you of?
• Notice the "ending formula" for kings is missing here as well.  Abimelech is not buried in the tomb of his father, as Gideon was.  And no son of Abimelech reigned in his place.  What do you think this missing piece (no succession linkage) might have meant to the initial audience of Judges in the time of the kings of Judah?
• The writer/editor of Judges concludes with the dissolution of the army after Abimelech's death, and with the tying together of Jotham's curse and the results of Shechem and Abimelech.  What do you think is the writer/editor's point for his 600 BC audience?

Consider the life and choices of Abimelech, but also of the leaders of Shechem.  Where have you made some wrong choices or followed some flawed leaders?  And, how can we keep this sort of stuff from happening to us?

Brotherly Hatred

This is the Bible study page for the Thursday Night Bible Study meeting August 3 to study Judges 9:1-21.  This is the account of how Israel treated the house of Gideon.  It's another sad tale, I'm sorry to say.

Read the whole chapter to get a sense of the entirety.  We're only looking at the first part, which accounts for only a third of the chapter.  It's a long, convoluted story.  But one of the things which we'll be looking at is the only "fable" in Scripture.  A fable is like a parable which Jesus used, except plants and/or animals are used in the story for people as the characters. 

For this one, I encourage you to find a good commentary, if only because it will be humorous to see how they struggle with this (if they even mention that).  Matthew Henry is available on the Blue Letter Bible site, and has a long article on this.  But he doesn't distinguish between a parable and a fable.

After you have gone through this passage with various translations, made your own notes and questions, read through a commentary or two; then go back through with the questions below:

• Abimelech goes to his mother's relatives in Shechem.  Read about its history within Israel, but keep this in mind, it was never conquered by the people when they entered the land, but simply made the seat of Joshua's government.  It seems it was already Israelite before the exodus.  With such a good history, why do you think it was after the people gain Canaan that it falls to idolatry?
• Abimelech goes to the whole clan of the father of his mother, and he asks them some odd questions.  Why would they believe that Gideon's seventy sons would rule over them?  Gideon has said they wouldn't, and there's no indication that any of them, but Abimelech, has any interest in doing so.  What do you think is going on here?
• The family of Abimelech passes on this question to those of Shechem.  There seems to be some difference of opinion in how to translate the second audience.  In the NASB and ESV, they are the "leaders" of Shechem.  In the HCSB and NRS they are the "lords of Shechem".  In the NIV and NLT they are called "citizens", and the NKJV and KJV calls them "men of Shechem".  The word can be found here on the Blue Letter Bible site.  This isn't all that uncommon a word for who these people are.  But what do you think that leaders of any sort would be called "baal"?
• These "leaders" were inclined to follow Abimelech because he was their relative.  Why do you think they would set aside what they should know for what Abimelech says?  
• They pay Abimelech with seventy silver, and with it he hires a wonderful band of quality men...not exactly.  Why do you think Abimelech hires such men?
• They execute all seventy men on one stone, a detail repeated again in verse 18.  Why do you think this detail is important?
• One escapes, the youngest, named Jotham.  He hears that Shechem is anointing Abimelech king, and goes there to pronounce a judgement over them.  Why not gather an army, blow the trumpet, go to war?  Jotham probably has a good enough story to make a good case against Shechem and Abimelech.  Why do you think he didn't?
• Jotham tells them a fable.  Look up the definition of a fable here (especially b.). Like a parable, these have a point that is supposed to help people understand a foundational truth.  But unlike a parable, fables were used to point out the folly people using plants or animals as characters.  What does it tell you about Jotham that he knew what a fable was, knew how to form one, and was so skilled at using it with Shechem and Abimelech?
• The basic element of the parable is four attempts by the trees to make one a king over them.  They ask a olive, the fig, and the vine.  Look at each response of these trees.  What do you think of the elements repeated in each response?  What is it they prefer over ruling?
• He gets to the fourth "tree", which is a thorn bush.  What is so different about this response?  There are a lot of elements different, jot down each in turn.  Why shelter in its shade?  How much shade would there be?
• If they do not "deal in truth" in making the thorn bush king, then may fire come out and consume the "cedars of Lebanon".  Why do you think this element was added at the end?  Why those trees?
• Jotham then interprets the fable to his audience.  And they let him.  Why do you think they let Jotham speak so much?
• Jotham escapes to "Beer", a place of which there is no record.  It is a desert-people's reference to a well or oasis.  Why do you think Jotham chose such a place?

That should keep us busy for a while.  Remember to look for what God is telling you through these characters.  Try and identify with each set or person.  What sorts of changes is God asking you to make?

See you Thursday!

The End of Gideon

This is the Bible study page for the Thursday Night Bible Study Group meeting July 27 to wrap up the study of Judges 8.  This has been a wild study of a crazy time of Israel's history.  The character of Gideon has been baffling, but also a little too familiar.

Read through the whole chapter to maintain the context, but we'll pick up from verse 10.  Read through the chapter, use various translations, and make notes, and jot down questions.  Once you have that, then look over whatever commentaries you have (remember that the Blue Letter Bible website has several you can use).  Revise your notes and questions, then go back through with the questions below (they pick up at verse 10):

• The term used for the troops in the enemy camp are "Sons of the East" as opposed to Midian.  Yet they are clearly led by the Midianite kings.  What do you think that means for the term "Sons of the East" in this context?  
• Gideon ascends along the path of "ones dwelling in tents", which is a literal translation of the text.  Since the enemies he pursues actually do live in tents, it's probably safe to assume it's the route they took.  Why do you think Gideon was able to approach them the say way they came, but they still felt "secure"?
• There was 15,000 men left from the 120,000 in the original camp in Jezreel.  Still, Gideon only has 300 very tired men.  What do you think of Gideon's faith at this point?  How has it progressed from laying out fleeces?
• Gideon captures the kings, and the rest of the camp flees or routs.  Since there are no numbers given as to the fallen, it may not have been much of a fight, more of a surprise and scare off sort of encounter.  Gideon still ends up with the kings in his possession.  Why do you think God would let these raiders escape though?
• Gideon returns from the battle with his troops, and punishes Succuth just as he said he would.  What do you think is significant about the briars and thorns of the desert?
• But when he gets to Penuel, he tears down the tower, like he said, but also kills the men of the city, which he didn't mention.  Why do you think killing off the men of the city was warranted?  He didn't do the same to Succoth, so why here?
• Gideon questions the two kings about a battle at Tabor.  Mount Tabor is on the north side of the Valley of Jezreel, and Gideon was on the south side.  What battle do you think he was referring to?  
• The kings refer to the "men they killed" as like Gideon, "as the form of sons of kings".  Why do you think they phrase their descriptions this way?
• Gideon claims they were his actual brothers.  Why do you think his brothers would be on Mount Tabor at some point in this battle?
• The terminology used for the killing of his brothers implies that they were not killed in battle, but executed.  Why do you think that would be?
• Gideon tells his first born to slay the kings, but he won't.  Think through the battles so far, and the fact that Gideon only has the 300.  What do you think it means that his young son won't execute these men, after having been in such battles?
• The kings tell Gideon to do it, making a strange saying, "for as a man, his strength".  Gideon then "fell upon them".  This doesn't sound like a simple "strike" or "kill", although it's not certain it wasn't just a literary device to avoid repetition.  How do you think Gideon slew the kings?
• Zebah and Zalmunna are always mentioned together, even when speaking.  Why do you think that might be?
• After the battle is complete, the people of Israel ask Gideon to be their king, and establish a dynasty.  Gideon refuses, saying Yahweh is their king.  Why do you think he said that?  Where do you think he learned that?
• Gideon asks for a share of the plunder from them, and they gladly give it.  It totaled out to 1,700 in gold weight (whatever that is).  But they also give purple cloaks and camel pendants.  Gideon makes an ephod from the gold.  Look up "ephod" on the Blue Letter Bible site.  The ISBE includes a reference to this passage, so look at that one too.  What do you think Gideon made with the gold?
• Look at verse 27 in several different translations.  What do you think Israel did with the ephod, and why do you think the writer used this term?
• There was peace all the days of Gideon, even though he and people had the problem with the ephod.  Why do you think God left them in peace if the ephod was a problem?
• Consider that Gideon's father had the altar of Baal for the whole community on his property (see 6:25), now Gideon's gold ephod is worshiped.  Why do you think the Gideon's family gets wrapped up in this sort of thing?  They seems faithful (see 6:31), yet have these idols/altars in their possession.  Why do you think that might be?
• Gideon has seventy (70) sons.  What the...seriously?  Anyway, he also has a son by a concubine in Schechem.  Numerous wives, and a concubine in Schechem.  What would we call some guy like this today?  So, what other sorts of problems might Gideon have besides idol-worship?  Why do you think he had so many wives?
• Gideon dies at a "ripe old age", and is laid in the tomb of his father.  Good things references to positive life lived.  And clearly God blesses him.  But why do you think God would bless him if he's so consumed by idols and wives?
• As soon as Gideon dies, the people go back to the Baals (plural).  It's possible, though not certain, that this may be like Elohim, in that it's a plural reference to to a singular deity.  Which would mean, that, in the minds of Israel at least, they are worshiping the same God.  How do you see this mistake being made today, where a reference is close, but the actual practice is wrong, making the object of worship completely off?
• Israel does not remember God but also neglects to show kindness to Gideon's family.  Why do you think that would happen?  How do you think such heroes are renounced?  Consider that the writer of Judges has the story, so it's passed down over time for him to include in Judges.  It wasn't forgotten, but the people of the day simply did not show them kindness.  Why do you think that would be?

That should keep us busy for a while this week.  See you all Thursday!

Pegged by a Woman

This is the Bible study page for the Thursday Night Bible Study meeting June 1 to study Judges 4.  We've actually been able to do a chapter a week so far.  But I've missed doing the language study.  Now that I'm back at it, I found some stuff.

Read through the chapter a few times in different translations.  There are some linguistic and literary features that are completely lost in translation, but you may see clues by using different translations.  You may also find them referenced in a commentary, but more than likely you won't.  These features are not unknown, it's just few people are interested.  Make notes and jot down questions as you go through your reading (don't worry about finding those features).

After you've pushed through some of this on your own, go back through with a commentary or two.  The Matthew Henry might be worth the time, something detailed will be necessary if you want to get the "hidden" literary features.

After you've gone through your own study, and commentary study, go back through with the questions below:

• The Sons of Israel did evil before God after Ehud, or did the evil begin before he died?  Either way, why do you think this author skips any mention of Shamgar (chapter 3:31) here?
• God sells the people into the hand of Jabin, king of Canaan.  What do you think God received from Jabin for the people of Israel?
• Jabin is "king of Canaan", and this term is used for him several times in the chapter.  Look at a map to see where Hatzor is.  Why do you think the "king" of the land be there?
• Once again, "chariots of iron" are being used.  Consider  that iron is not commonly used or worked, and that only the Hittites and the Egyptians have the ability to work with it.  So where do you think the chariots came from?
• Jabin oppressed the people of Israel for 20 years after Ehud.  Ehud gave them freedom for 80 years.  We have no idea how long Shamgar provided relief, or even if he was a contemporary.  So, do you think this account is 100 years after Eglon was assassinated by Ehud?  How do you think this all connects?
•   Deborah is a prophetess and judge.  She is judging Israel during the time Jabin is oppressing the people, and he is the "king of Canaan".  So, how do you imagine these two things true at the same time?  Imagine the setting, what's happening among the Sons of Israel, and among the peoples of Canaan?  Why would an "insurrection" like that led by Deborah be allowed to happen when a king has 900 chariots of iron at his disposal?
• Deborah sends a message from God to Barak.  In it, God tells Barak to "march", "gather", "take with you", take position", "call out", or "draw toward" 10,000 troops of Naphtali and Zebulun.  That word is "mashak" in Hebrew.  Look it up here.  Look at the list of verses where it's used.  Compare the two uses in this chapter of Judges.  If you read those two verses together, considering how this word is used in both, what do you think the writer of Judges (or the Holy Spirit) has done here?
• God refers to the army of Jabin under Sisera as "many troops", "troops", "warriors", and "multitude" depending on the translation.  The Hebrew word is "hamon".  Look it up here, and keep that page open for later.  Look at the "Biblical Outline of Usage".  What do you see as the common "theme" in that outline?  Look at the "Root Word".
• God declares that He will give the army of Jabin into the hand of Barak.  The structure of this declaration has two halves, each with something that Barak does, and then with what God does.  What sort of "declaration" do you think this is?
• If this is some sort of agreement between God and Barak, where Barak calls out the troops and God delivers the enemy, why do you think Barak wants additional assurances (i.e. for Deborah to go out with him)?
• Deborah goes, but states that Sisera will not be Barak's prize or glory.  What do you think God is telling Barak, the Sons of Israel, and us with this statement?
• Where were the "Kenites" supposed to be?  (see chapter 1)  Where is Heber hanging out (look at a map)?  You've read through the chapter, so what do you think Heber is doing up there?
• Is Hobab the father-in-law of Moses?  Again, see chapter 1, and then look up Moses' father-in-law in a Bible dictionary or something.
• Who is "they" in verse 12 (NASB, NIV, KJV)?
• Sisera hears that Barak and troops are on Mount Tabor, so he takes his 900 iron chariots to the Kishon River.  What might be the problem with that tactic?
• Deborah tells Barak to get up and go.  So, had she not been there, how would Barak have known when to attack the charioteers of Sisera?
• Barak leads the charge down the mountain to the chariots.  God "routed", "threw into confusion", "threw into panic", or "discomfited" (my favorite) Sisera and his army.  The Hebrew word is "hamam".  Look it up here.  Look at the "Root Word(s)".  What does this word look and sound like?  See the connection to the way God describes the army of Jabin/Sisera?  So, what do you think the ones hearing this story thought when the reader gets to this spot?
• Sisera has to escape on foot.  Why do you think his chariot was no longer a good transportation option?
• Barak gets everyone of Sisera's army.  But Sisera escapes on foot.  So, people on foot run down chariots fleeing for their home city.  Can you visualize what's going on here?  How is it that chariots are suddenly the slow option as opposed to running?
• Sisera flees and Jael invites him in.  He flees to Heber because there is "peace" between Heber and Jabin.  What does this say about the relationship betweenHeber and the Sons of Israel?
• Jael invites Sisera in and hides him.  Then he gets needy.  He asks for water, but what does Jael give him?  In 43 uses in the Hebrew Scriptures, 41 times this word is translated as "milk".  What do you think is the significance that Jael gives Sisera milk instead of water?
• Sisera then gives her instructions about what to do when people pass by.  She doesn't follow his instructions very well.  The detail about Sisera "sleeping" occurs at the end of the verse in Hebrew (see NASB, ESV, NRSV, and KJV).  Why not put that up front instead of the grisly detail of how she kills him?
• Jael goes out and calls Barak to show him her handiwork.  What do you think went through Barak's mind when that happened?
• The "tables were turned" on Jabin, but it took some time before he was "cut off".  Why do you think it took a bit of time?

That should keep us busy for a bit on Thursday.  Be sure to look a the characters, Deborah, Barak, Jael, Jabin, Sisera, and Heber to gain some insight on how this applies to you.  Who are you most like, and why?

Not Quite Done

This is the Bible study page for the Thursday Night Bible Study Group meeting May 4 to begin the study of Judges 1.  This chapter starts the process of setting the rest of the book.  It depicts the failure to possess the land and dispossess the Canaanites.

Read through the chapter several times in different translations.  Jot down questions and observations as you do.  Try and imagine the events happening, hearing the words, and seeing the faces.  Try and find a map of Canaan, and see if you can see where things happened, what was around them, how far apart they were, and so on.  Get a feel for areas of mountains and plains.

Once you have your own notes, look through commentary.  Revise your notes and questions accordingly.  See how much you agree or disagree with the conclusions of the commentators.

After you've gone through the passage yourself, go back through with the questions below:

• The timing seems to be after the death of Joshua.  Yet, the chapter mentions Caleb later.  Why do you think the writer has this repeated material, but has the timing after Joshua?
• Read Joshua 10.  The account seems to repeat much of this chapter.  Why do you think the writer of Judges would repeat this at the beginning?
• Judah goes up first, by Yahweh's choice and he takes Simeon.  See if you can find Simeon's allotment on a map of Canaan.  If you can, why does this make so much sense for them to "team up"?
• As the cities are defeated, reading through the chapter, does Judah help Simeon?
• Adoni-Bezek of the city of Bezek is in the wrong place.  Bezek is too far north out of Judah's territory.  Considering where they take him and where he dies, and considering what you read in Joshua 10, who could this Bezek person be instead?
• What do you think of cutting off the "thumbs" of the hands and feet of your opponents?
• What surprises you about the thumbless king's response to having his thumbs removed?
• Read Joshua 14:6-15, and 15:13-19.  Who defeats the "Sons of Anak"?  If this has already happened, why mention it again here?
• What do you think of Caleb?  How many people do you know who are as strong at 80 as they were at 40?
• The descendants of Moses' father-in-law are Midianites.  This clan, called Kenites, goes up with Judah, and then dwells in the south.  Who are these Kenites, and why should we care?
• Judah continues to have success, until the plains.  But looking at a map, where is Gaza, Ashkelon, and Ekron?
• Verse 19 is the first mention of "iron chariots" in Judges.  Look at Joshua 17:14-18.  Such contraptions are not new.  They are essentially like tanks.  It seems that the Sons of Israel don't have iron.  What do you think this means for them as they try to take this land?
• The remainder of the chapter seems to be about how the other tribes didn't drive out the Canaanites.  Why do you think this is so important?  Why, if God promises success, do you think the people didn't succeed?

We may not get through the whole chapter, but we may.  Keep each other in prayer this week.  See you all Thursday!

Can God Be Killed

This is the Bible study page for the Thursday Night Bible Study Group meeting March 16 to study Luke 23:26-56 (or as far as we get through).  The parallels to this passage are Matthew 27:24-61, Mark 15:15-16:1, and John 19:16-42.  It might be helpful to use all four to help create the scene with all the elements.

Be sure to make notes about all the various details that jump out at you; questions, observations, and just plain odd things.  After you have your own notes, I encourage you to review a few commentaries on Luke.  As always, Blue Letter Bible has some, but anything else you can find in print will also be helpful.

After you've done your own study, go back through with the questions below:

• In Matthew, Mark, and John (19:1), the writers state that Jesus is scourged.  Luke leaves out this detail.  Why do you think Luke would leave that part out?
• Scourging is not described in any of the other three Gospels.  We tend to make much of it, but none of the Gospels give it more than a sentence, and Luke leaves it out entirely.  Why do you think we emphasize something they minimized?
• Matthew, Mark, and Luke mention Simon of Cyrene who carries the cross for Jesus.  In Mark, he is referred to as "the father of Alexander and Rufus".  Many think this signifies some familiarity with his family in the early church.  Why do you think this detail significant enough for these three to mention?
• The Catholic Church has Fourteen Stations of the Cross on this road to Golgotha.  Some are in Scripture and some are "legendary".  What do you think is the point of going over those "stations" for this church tradition?
• If you've never seen this attraction, you will enjoy this.  This link goes to the official website where you can read about this Texas roadside attraction in Groom, Texas, on I-40.  Why do you think someone would spend so much money on such an attraction?
• Luke leaves out what we think of as a lot of detail, but he includes Jesus and the "weeping women" in verses 27 through 31.  To what do you think Jesus is referring here? 
• If it's possible that Jesus predicts the destruction of Jerusalem now for a third time, what do you think this might have to do with Luke's purpose in writing his account of Jesus?
• Jesus is depicted as being crucified between two others.  In Matthew, Mark, and Luke, they are criminals.  In John, they are just two others.  What do you think is the importance of Jesus being between two other people, criminals or not? (Maybe Mark 15:28?)
• During the time Jesus is on the cross, it's agreed that the soldiers divided up His clothes by casting lots (see John's account though for more detail), and Jesus was mocked by pretty much everyone close at hand around the cross.  Why do you think this was such an important detail?
• In Matthew and Mark, both the others crucified with Jesus are joining in the mocking.  Luke has a different detail, where one does, but the other professes faith in Jesus.  Why do you think this didn't make it into the other three Gospels? (How does Luke know this?)
• There is darkness over the land for three hours in Matthew, Mark, and Luke.  And in all three, He dies after.  Imagine the scene:  A major solar eclipse, and as Jesus dies, the sun emerges from the other side of the moon; it's light out again.  What do you think is the significance to that?
• In Matthew, Mark, and Luke, a centurion professes a modicum of faith in Jesus when he sees how Jesus dies.  How do you think this detail made it into the three Gospel traditions?
• Only in Luke do we have the quote, "Into Your hands I commit My Spirit" as Jesus dies (Psalm 31:5). In Matthew and Mark, it's a quote from Psalm 22:1.  What do you think is the essential difference between those two quotes?
• In all four Gospels, we have followers of Jesus witnessing the crucifixion.  In Matthew and Mark, we have women specifically, and several named.  In Luke we have some including women, but no one is named.  In John we have a similar list, but also a whole discourse where Jesus commends His mother into the care of "the disciple whom Jesus loved".  What does this tell you about the source for the Gospel details about the crucifixion?  
• Only in John is Jesus' side pierced with a spear.  John as specific testimony that he witnessed this, and also what Scripture it fulfills.  Why do you think this never made it into the other Gospels?
• Joseph of Arimathea goes to Pilate to ask for the body in all four Gospels.  Why do you think this detail is so important to the Gospel writers?
• In John, Nicodemus joins Joseph in caring for Jesus' body.  What might this detail tell you about John and Nicodemus?
• John has a detail that the tomb was in a garden close to where Jesus was crucified.  The others include no such location clue.  But all agree it was a stone tomb, three agree that no one had ever used it.  What do you think it means that "no one had yet been laid in it"?  Who reuses a tomb?  (for a clue, go to the Blue Letter Bible, or Google, and look up an "ossuary box")
• There are witnesses (or a witness) to where Jesus is laid.  Consider the detail of Matthew 25:61. This obviously sets up the next chapter in every Gospel.  But what do you think is going through their minds?

This will probably take us several weeks, but at least we'll be ready for Easter!

Passing 'Round The Messiah

This is the Bible study page for the Thursday Night Bible Study Group meeting March 9 to study Luke 23:1-12.  It was going to be longer, but I think there's enough here to take up our time.

Read through the passage and the parallels in Matthew 27:1-14, Mark 15:1-5, and John 18:28-38.  Not all the Gospels share the same set of characters, sequence, or wording.  There's enough detail between them to get some sense of the event, including the chaotic feel of it.  Make notes and jot down questions as you go through.

After you have your notes and questions, go back through with some sort of commentary.  The more detail the commentary has the more they will deal with the discrepancies between the Gospels.  They're not critical to know and address, but can be helpful in getting a sense of what happened.

After you have your notes and questions, revised them with some commentary, go back through with the questions below:

• The Sanhedrin brings Jesus to Pilate.  Later on there is a stoning of Stephen, so they can execute someone in an unofficial sense and get away with it.  Why do you think they want the Romans to execute Jesus officially and publicly?  (for more food for thought here, consider John 18:32)
• In verse 2, the religious leaders accuse Jesus with different accusations than they arrived at in their council chambers.  Why do you think that might be?  Even so, are they "lying" to Pilate?
• Once Pilate says he finds no guilt in Jesus, the religious leaders then widen the accusations.  When Pilate hears Jesus was from Galilee he perceives a way out for himself.  Why do you think Herod happened to be in Jerusalem just then?
• Luke records (actually repeats from earlier in Luke 9) that Herod actually wanted to see Jesus.  But why do you think he was interested in Him?
• Herod gets nothing from Jesus.  At least Jesus spoke with Pilate, but to Herod He says nothing.  Why do you think that would be?
• Herod and his detachment of soldiers mock Jesus but also give Him an expensive robe.  Why do you think Herod would give Jesus such a thing?
• The Jewish leaders are accusing Jesus strongly as Jesus gives no answer to Herod.  What sort of effect do you imagine this is having on Herod?
• Herod sends Jesus back to Pilate.  Luke then makes the odd statement that Herod and Pilate became friends from that day on, and that before they had been enemies.  Why do you think this is in any way important to the account in Luke?  He leaves out so much other stuff, but this he includes.  Why do you think that might be?

 That will probably keep us busy for a few hours.  Remember to think through what all this says about Jesus and your relationship with Him.  What do you learn about that relationship from Jesus' treatment and response?

Denials and Trials

This is the Bible study page for the Thursday Night Bible Study Group meeting March 2 to study Luke 22:54-71.  This is both Peter's denial and Jesus' "trial" such as it is in Luke.  The parallel passages are Matthew 26:57-75, Mark 14:53-72, and John 18:13-27.  It will be helpful to read these others as there are details that are actually difficult to reconcile.

Read through the passage in Luke, and the parallels looking for the scenes in as much detail as you can imagine.  There are two scenes, one in the courtyard, and one in a big room in the house.  Put yourself right in the crowd in the courtyard.  What noises and voices do you hear?  What do you see?  What do you smell?  What are the people talking about?  Once you have the scene set in your mind, now read the text.

Now put yourself in the house with the religious leaders and guards.  What noises and voices do you hear there?  What do you see, what do you smell?  What are the people on the fringes of the crowd discussing?  Once you have the scene set in your mind, now read the text.

Jot down your observations, questions you have about what's in Luke or the parallel passages.  Think through the differences and see if any sort of reconciliation makes sense in your mind.  Re-imagine the scene again with the insight you've gained and see if anything changes.  Remember to ask why who says what.

Armed with those notes and questions, now go to commentaries.  The Matthew Henry Commentary on the Blue Letter Bible will be helpful here because it's so detailed.  Keep in mind that commentators have trouble with synchronizing the various Gospel accounts.  So, different commentators will take different approaches.  Of the variety of views you find, try and pick one, or combination of some, that make the most sense to you.  You won't be in danger of being wrong if you disagree with any of them (or me, or each other).

After you've done this work, go back through with the questions below:

• Peter follows the soldiers and officials who arrested Jesus at a distance, but then joins them at the courtyard fire.  Why do you think Peter would approach so close?  Why do you think none of the other disciples did?
• The accounts in the various Gospels disagree on almost every point surrounding Peter's denial except that there were three, and in the courtyard of the high priest.  Why do you think there was such variance in the accounts?
• The first accusation always seems to be a servant girl, either the one who let Peter in or one present.  Why do you think that might be an important point?
• The second accusation takes various forms from different people, and Peter's response is also different in each account.  How significant do you think these differences are in light of the point of the overall "denial scene"?
• The third denial in each Gospel seems to stem from Peter being from Galilee (his speech/accent gives him away).  While the exact details vary, the element of his being from the same region as Jesus seems the same.  Why do you think that might be significant, or significant enough to show up in the same order in each Gospel?
• In Luke, as Peter makes his third denial, Jesus looks straight at him.  This detail occurs only in Luke.  It may be hard to imagine how they could see each other, but why do you think this detail is important for Luke to include?
• Peter weeps over his failure in Matthew, Mark, and Luke; but John has nothing.  What do you think is going on in Peter's mind and heart?
• The trial of Jesus in Luke is very short, but when does the event take place in Luke?
• The beating of Jesus by the guards in Luke comes before He stands before the council, in the others, after they accuse Him.  How might this help you reconcile the timing of the three accounts of Matthew and Mark with Luke?
• As the guards blind and then beat Jesus, they ask Him to prophesy who hit Him.  This is supremely ironic for the readers/hearers of the first century because of how Luke arranges his account.  What irony do you see here?
• The council of elders, chief priests and scribes assemble and Jesus is brought to them.  They ask Him if He is the "Messiah".  What do you think they mean by that term?
• Jesus' answer to the council is really weird in Luke.  What do you think Jesus means by "...if I ask you a question you will not answer..."?  Read Luke 20:1-8 and see if that helps any (it may not - honestly nobody really knows)
• Look at how Jesus describes where He will be seated the next time they see Him.  In Matthew, Mark, and Luke, Jesus will be "...seated at the right hand of power...".  Luke adds, "of God", which is obvious, but look at the range of options for this word in the Strong's entry on the Blue Letter Bible.  This is supposed to be a quote from Psalm 110:1, but only the reference to "sitting to the right" is from there.  So, why do you think there is this common reference to "power" in each Gospel (except John)?  What do you think is the point of "power" to the early followers of Jesus?
• In Luke, Jesus is asked if He is the "Son of God".  How do you think the religious leaders made the leap from "seated at the right of 'power'" to Jesus being the "Son of God"?  Keep in mind that's not a normal understanding of the "Messiah" in Judaism.
• In each of the responses recorded in Matthew, Mark, and Luke, Jesus literally says, "You say that I am."  In a sense Jesus dodges the question, but still affirms the title.  Why do you think this might be important enough for each Gospel writer to record it exactly the same?
• This assertion, or affirmation, is all the religious leaders need to accuse Jesus.  Why do you think it was enough?  What is Jesus being accused of by the religious leaders?

That's plenty to keep us busy.  Remember to look for places where you learn about your relationship with Jesus.  Keep in mind, saying you'd never think or act that way isn't where you'll learn and grow the most.  Stretch yourself, and see where our Master might be trying to deepen your relationship with Him.

Blessings upon you all until we meet again!

Capturing God

This is the Bible study page for the Thursday Night Bible Study Group meeting February 23 to study Luke 22:39 through 53.  This is a smaller chunk, but I wanted to take the trial and denial in one sitting.  The parallels to this are in Matthew 26:36-56 and Mark 14:32-52.  But also read John 18:1-12.

If you have time to read this in various translations, you will some variety in word choice, but the essential meaning remains in each.  The passage breaks nicely into two parts, Jesus' prayer and arrest.  John only has the arrest, unless you count John 17 as the prayer in the Garden.  Most readers don't, because it's simply too different. 

Each Gospel writer emphasizes something different.  Focus on Luke's emphasis, but to do that, you'll need to at least see how he's different from the others.  If you have a "Harmony of the Gospels" you will find this task a lot easier.  The Blue Letter Bible site (not the app) has one if you don't.

Make sure to take good notes and questions as you go through the Gospel accounts.  After you have your own notes and questions, refer to commentaries you have available.  Revise your notes and questions as necessary.  After your own work go back through with the questions below:

• Gethsemane is supposed to be on the Mount of Olives.  But Luke isn't that precise.  The others are, so we know Jesus was in the Garden of Gethsemane.  Why do you think Luke would not include such a detail?
• In Luke 21:37, Luke includes the detail that Jesus "camped" out on the Mount of Olives rather than stay in some house in the city.  Since there were so many pilgrims in Jerusalem, this isn't odd.  But what does that also tell you of the "privacy level" of the Mount of Olives at this time?
• In the other Gospels, Peter, James, and John are singled out to follow Jesus deeper into the garden.  Why do you think Luke would leave out such a detail?
• In Luke Jesus instructs all the disciples to pray and in Matthew and Mark only tells the three to "keep watch".  Why do you think Luke is more inclusive and focus' on prayer here?
• In Matthew and Mark both, Jesus prays three times.  Luke has only once, but it's intense.  See if your favorite translation footnotes verse 43 and 44.  If they don't it's not important, but it's possible these verses were added later.  Why do you think that would be unlikely?
• Luke is the only Gospel writer to mention why the disciples were so tired.  What do you think Luke means by "...from sorrow"?  What do you think they are grieving?
• Luke has the crowd show up immediately while Jesus is telling them to pray to avoid temptation (repeating His earlier command).  What is interesting to you about Luke's crowd (v.47) as opposed to the other Gospels (including John)?
• Matthew and Mark explain the kiss of Judas, Luke says he tried to kiss but Jesus didn't let him, and John doesn't even mention any sort of attempt by Judas.  What do you think happened?
• Then there was sword play.  The servant has his ear cut off.  In Matthew and Mark someone does it.  In Luke someone does it but Jesus heals it.  And in John Peter does it to Malchus.  What do you do with the differences?
• In Matthew, Jesus tells them that to live by the sword one dies by the sword, and that He has legions of angels to fight if it were warranted.  In Mark, Jesus just moves on to address the "angry mob".  In Luke, Jesus simply says to stop it (then heals the man).  In John, Jesus addresses Peter telling him not to prevent this from happening (allusion to the Garden prayers in the other Gospels?).  So what do you think happened?
• Now, in verse 52, Luke has the make up of the crowd.  Matthew has a crowd from the chief priest and elders with swords and clubs.  Mark has a crowd with swords and clubs.  Luke finally mentions the make up but the chief priests and and officers of the temple are actually there.  And John continues to refer to the Roman soldiers, a detail missing from all the others.  Why do you think such details might have been difficult to sort out from this event?
• What Jesus says to the crowd is similar in Matthew, Mark, and Luke; but very different in John.  Luke has Jesus referring to "this hour and the power of darkness" which is missing from the others, and John has Jesus going out to them, and them literally falling down at His approach.  Again, why do you think these details might be difficult to sort out?
• Read verse 53 of Luke in a couple of translations.  At least use a King James and an NIV.  It's even better to have a New American Standard or English Standard Version with those.  Literally, the verse reads: "...but this is of you the hour and the power of darkness."  The pronoun "this" matches exactly with the objects "hour" and "power".  What do you think Jesus means by the "power of darkness" being of them?

That should keep us busy for the time we have.  Remember to consider this passage as it applies to you?  For instance, when have you ever tried to solve a problem God doesn't have (with a sword, screw driver, or sack of groceries)?  There are other points of application you can find.  Make sure those make it into your notes.