#oldtestament

[walkthroughtheword]

Father in heaven, we love and revere you. We recognize that you have the power and authority over all of heaven and earth. You formed the seas, you set the sun in its place, and you gave us life. Please forgive us when we think we have control and help us to surrender that illusion to you. We pray this all in Jesus’ mighty name. Amen.

[whencyclopedia]

Book of Genesis

The Book of Genesis is the first book of the Jewish scriptures and the Old Testament of the Christian Bible. Genesis takes its name from the opening line in Hebrew – beresit, ("in the beginning") – later translated into Greek as genesis ("origin"). Genesis is the first text of what eventually became designated the Pentateuch, the Jewish Torah ("teachings"): five books of the Laws of Moses.

The Documentary Hypothesis

Genesis consists of a variety of literary details: myth, hymns, prayers, sacrifices, rituals, oracles, folk tales, and historical narratives. Tradition claimed that the first five books were written down by Moses, who passed them to his general Joshua when the Israelites arrived in Canaan from Egypt. In the 19th century, the social science disciplines of archaeology, anthropology, and sociology emerged and were utilized to study ancient civilizations and ancient texts. What is noteworthy in Genesis is that several of the stories are repeated, but with varying details. At times, the God of Israel is referred to as "Lord," but at other times as "God almighty." When this occurs we also find theological differences, as well as indications of changing historical contexts that included politics.

After the period of the united monarchy under King David and his son, Solomon (c. 900 BCE), two separate kingdoms were created: the Northern Kingdom of Israel and the South Kingdom of Judah. A way to explain the formation of the text was proposed by Julius Wellhausen (1844-1918), who taught at the University of Göttingen in Germany, in what became known as the Documentary Hypothesis. As we do not know who actually wrote the biblical texts, the various elements were assigned to a source:

J, the Jahwist, or Jerusalem source The Hebrew name of God (revealed in the book of Exodus) consisted of four consonants, YHWH ("I am that I am"), described as the tetragrammaton. We have the German J, for the pronouncement of the Y sound. The later Masoretic version added vowels, which gives us the English version, Jehovah (which does not appear in the Bible). The J source utilized anthropomorphic portraits of God; "the face of God," "the hand of God." In these texts, God often visits the earth.

E, the Elohim source The E comes from a form of the Canaanite el, pluralized as representing several aspects of the godhead, but also from the tribe of Ephraim, settled in the Northern Kingdom of Israel. The E source portrays God as a more abstract being who does not come to earth, but communicates through angels.

P, the Priestly source The P source is a collective term for priestly concerns. This includes the sacrifices, rituals, hymns, prayers, and the begats of Genesis. The Hebrew begat ("brought forth") was the term for procreation. All ancient cultures emphasized bloodlines in detailed genealogies. This validated concepts and practices handed down through the generations. In oral cultures, the repeated lists of the begats may have been a way to memorize oral traditions.

D, the Deuteronomist source This source was named after the last of the five books assigned to Moses (Deuteronomy). It is a collective term for the final form of the traditions that were written down. In 722 BCE, the Neo-Assyrian Empire invaded the Northern Kingdom, and refugees from the North migrated to Judah. This may be when northern traditions were first joined to southern traditions, combining the J and E sources.

In 587 BCE, the Babylonian Empire invaded Judah and destroyed the Temple of Solomon. At that time, some Jews were taken captive to the city of Babylon. This period is known as the Babylonian exile." The theory is that the "Deuteronomist," either a person or school of scribes, completed the final redaction, or editing, of all the combined sources while in Babylon, beginning c. 600 BCE, but with further editing over the next several centuries (in a range from 538-332 BCE).

Jews Mourning the Exile in Babylon

Eduard Bendemann (CC BY-SA)

Continue reading...

[chapelofmyheart]

Genesis: Let us make man in our image.

First commandment: Have no other gods before me.

Psalms: *talks about Yahweh being in a divine counsel*

Yahweh, El, Baal, Asherah: "Maybe monotheism was the friends we made along the way. Amen."

[portraitsofsaints]

Saint Hannah, Mother of Samuel

12 C. BC

Feast Day: December 9

Patronage: Childless and infertile women, and poverty

Saint Hannah is an Old Testament (1st Book of Samuel) wife, whose marriage to Elkanah was barren. Even though Elkanah loved her dearly, he married Peninnah, who bore him many children. Hannah grieved bitterly and prayed fervently in the temple over her misfortune. The priest Eli learned of her story, gave her a blessing and she conceived and bore Samuel. (meaning; Asked from God, or God heard) Samuel served Eli and became one of the greatest of the Judges in the Old Testament.

Prints, plaques & holy cards available for purchase here: (website)

[orthodoxydaily]

SAINTS&READING: MONDAY, MARCH 10, 2025

february 25_march 10

Second Week of the Great Lent. By Monastic Charter: Strict Fast (Bread, Vegetables, Fruits)

St. TARASIUS ARCHBISHOP OF CONSTANTINOPLE (806)

Saint Tarasius, Patriarch of Constantinople was of illustrious lineage. He was born and raised in Constantinople, where he received a fine education. He was rapidly promoted at the court of the emperor Constantine VI Porphyrogenitos (780-797) and Constantine’s mother, the holy Empress Irene (August 7), and the saint attained the rank of senator.

During these times the Church was agitated by the turmoil of the Iconoclast disturbances. The holy Patriarch Paul (August 30) although he had formerly supported Iconoclasm, later repented and resigned his office. He withdrew to a monastery, where he took the schema. When the holy Empress Irene and her son the emperor came to him, Saint Paul told them that the most worthy successor to him would be Saint Tarasius (who at this time was still a layman).

Tarasius refused for a long time, not considering himself worthy of such high office, but he then gave in to the common accord on the condition, that an Ecumenical Council be convened to address the Iconoclast heresy.

Proceeding through all the clerical ranks in a short while, Saint Tarasius was elevated to the patriarchal throne in the year 784. In the year 787 the Seventh Ecumenical Council was convened in the city of Nicea, with Patriarch Tarasius presiding, and 367 bishops attending. The veneration of holy icons was confirmed at the council. Those bishops who repented of their iconoclasm, were again received by the Church.

Saint Tarasius wisely governed the Church for twenty-two years. He led a strict ascetic life. He spent all his money on God-pleasing ends, feeding and giving comfort to the aged, to the impoverished, to widows and orphans, and on Holy Pascha he set out a meal for them, and he served them himself.

The holy Patriarch fearlessly denounced the emperor Constantine Porphyrigenitos when he slandered his spouse, the empress Maria, the granddaughter of Saint Philaretos the Merciful (December 1), so that he could send Maria to a monastery, thus freeing him to marry his own kinswoman. Saint Tarasius resolutely refused to dissolve the marriage of the emperor, for which the saint fell into disgrace. Soon, however, Constantine was deposed by his own mother, the Empress Irene.

Saint Tarasius died in the year 806. Before his death, devils examined his life from the time of his youth, and they tried to get the saint to admit to sins that he had not committed. “I am innocent of that of which you accuse me,” replied the saint, “and you falsely slander me. You have no power over me at all.”

Mourned by the Church, the saint was buried in a monastery he built on the Bosphorus. Many miracles took place at his tomb.

Source: Orthodox Church in America_OCA

St. ETHELBERT KING OF KENT (616) 

Ethelbert was probably born around 560 and succeeded his father to the title of King of Kent in about 580. He died in 616. As King of Kent Ethelbert was ‘Bretwalda’, or Britain-ruler, as overlord in the east of England as far north as the river Humber.  The marriage agreement that he made when he married Bertha, a French princess, allowed her to continue to practise her Christianity although Ethelbert was then a pagan. It is probable that Augustine’s mission to England in 597 was, in part, as a result of this marriage.

When Augustine landed on the Isle of Thanet a meeting was arranged with Ethelbert who insisted on it being outdoors as he was concerned that Augustine might ‘work his magic’ on him inside a building. The meeting was successful and Augustine and his followers were allowed to preach and baptise in Canterbury. Later Ethelbert was himself baptised and as a result gave his palace site for Augustine’s first church, this is now the cathedral. Meanwhile Ethelbert moved his palace 7 miles to the coast at Reculver.

With Ethelbert’s authority Augustine placed his Archbishop’s throne at Canterbury, not in London as ordered by Pope Gregory. The archbishop of Canterbury has remained the head of the Church of England ever since. But for this history Canterbury would not have the importance that it has today.

As a result, Ethelbert is commemorated with three statues, one outside the Cathedral’s porch carved in 1870 (Image 1) and another on the ‘Screen of the Six Kings’ in the centre of the cathedral dating from 1460 (Image 2). The third statue is modern and is to him and also Queen Bertha in Lady Wootton’s Green (LWG) (Image 3) showing the possible scene in 597 when the King meets Bertha as she returns from her prayers in St Martin’s church with the great news that Augustine has landed. The site of these statues is on the route that Bertha is thought to have taken. There is further information about the event and also the details of their clothing and accoutrements on storyboards by the statues.  There are two stained glass windows depicting him in the Chapter House of the Cathedral. The first in the west window shows him being baptised (Image 4) and the second in the east window shows him standing (Image 5)

Ethelbert’s further claim to fame results from an entry in a document written over 500 years after his death. The Textus Roffensis is a 12th century document that contains the only copy of a set of laws laid down by Ethelbert. These laws are the first English laws ever written down and specify compensations that should be paid for particular offences; the penalties depended on who was the perpetrator and also who was the victim. For instance, theft from the King was to be fined nine times the value of the goods stolen and compensation for killing a freeman was 50 shillings to the king as overlord. Ethelbert and Bertha were also grandparents of Saint Eanswythe.

Source: Canterbury Historical and Archaeological Society

Isaiah 4:2-5:7

2 In that day the Branch of the Lord shall be beautiful and glorious; And the fruit of the earth shall be excellent and appealing For those of Israel who have escaped. 3 And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy—everyone who is recorded among the living in Jerusalem. 4 When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, 5 then the Lord will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering. 6 And there will be a tabernacle for shade in the daytime from the heat, for a place of refuge, and for a shelter from storm and rain.

1 Now let me sing to my Well-beloved A song of my Beloved regarding His vineyard: My Well-beloved has a vineyard On a very fruitful hill. 2 He dug it up and cleared out its stones, And planted it with the choicest vine. He built a tower in its midst, And also made a winepress in it; So He expected it to bring forth good grapes, But it brought forth wild grapes. 3 “And now, O inhabitants of Jerusalem and men of Judah, Judge, please, between Me and My vineyard. 4 What more could have been done to My vineyard That I have not done in it? Why then, when I expected it to bring forth good grapes, Did it bring forth wild grapes? 5 And now, please let Me tell you what I will do to My vineyard: I will take away its hedge, and it shall be burned; And break down its wall, and it shall be trampled down. 6 I will lay it waste; It shall not be pruned or dug, But there shall come up briers and thorns. I will also command the clouds That they rain no rain on it.” 7 For the vineyard of the Lord of hosts is the house of Israel, And the men of Judah are His pleasant plant. He looked for justice, but behold, oppression; For righteousness, but behold, a cry for help.

Proverbs 3:34-4:22

34 Surely He scorns the scornful, But gives grace to the humble. 35 The wise shall inherit glory, But shame shall be the legacy of fools.

1 Hear, my children, the instruction of a father, And give attention to know understanding; 2 For I give you good doctrine: Do not forsake my law. 3 When I was my father’s son, 4 He also taught me, and said to me: “Let your heart retain my words; Keep my commands, and live. 5 Get wisdom! Get understanding! Do not forget, nor turn away from the words of my mouth. 6 Do not forsake her, and she will preserve you; Love her, and she will keep you. 7 Wisdom is the principal thing; Therefore get wisdom. And in all your getting, get understanding. 8 Exalt her, and she will promote you; She will bring you honor, when you embrace her. 9 She will place on your head an ornament of grace; A crown of glory she will deliver to you.” 10 Hear, my son, and receive my sayings, And the years of your life will be many. 11 I have taught you in the way of wisdom; I have led you in right paths. 12 When you walk, your steps will not be hindered, And when you run, you will not stumble 13 Take firm hold of instruction, do not let go; Keep her, for she is your life. 14 Do not enter the path of the wicked, And do not walk in the way of evil. 15 Avoid it, do not travel on it; Turn away from it and pass on. 16 For they do not sleep unless they have done evil; And their sleep is taken away unless they make someone fall . 17 For they eat the bread of wickedness, And drink the wine of violence. 18 But the path of the just is like the shining sun, That shines ever brighter unto the perfect day. 19 The way of the wicked is like darkness; They do not know what makes them stumble. 20 My son, give attention to my words; Incline your ear to my sayings. 21 Do not let them depart from your eyes; Keep them in the midst of your heart; 22 For they are life to those who find them, And health to all their flesh.

[stefanzl]

Another one of my old maps that I made, Twelve Tribes of Israel according to the Bible

[redenokjvbiblestudy]

1 Corinthians 8:6

“But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

[tmarshconnors]

The Ten Plagues of Egypt

The Ten Plagues of Egypt are a series of calamities described in the biblical book of Exodus, chapters 7-12. According to the narrative, these plagues were inflicted upon Egypt by God through the agency of Moses and his brother Aaron, as a demonstration of divine power and to compel Pharaoh to release the Israelites from slavery. Here's a summary:

Water turned to blood: All water in Egypt, including the Nile River, turned to blood, causing the fish to die and rendering the water undrinkable.

Frogs: The land was overrun with frogs, which invaded houses and beds, even appearing in bread ovens.

Gnats or Lice: Swarms of gnats or lice infested the land, causing irritation and discomfort.

Flies or Wild Animals: This plague is sometimes interpreted as a swarm of flies or as wild animals, such as lions or other predators, causing destruction and fear.

Pestilence or Livestock Disease: Livestock in Egypt, including cattle, horses, donkeys, camels, and sheep, suffered from a fatal disease.

Boils: Afflicted both humans and animals with painful boils or sores.

Hail: Hailstones rained down upon the land, destroying crops and causing damage to property.

Locusts: Swarms of locusts descended upon Egypt, devouring any remaining vegetation after the hail.

Darkness: A thick darkness covered the land of Egypt for three days, preventing people from seeing or moving about.

Death of the Firstborn: The most severe plague, where the firstborn of every Egyptian household, including humans and animals, died. This ultimately led to Pharaoh allowing the Israelites to leave Egypt.

After each plague, Pharaoh initially promised to let the Israelites go, but then changed his mind, leading to the next plague. It was only after the tenth plague that Pharaoh relented and allowed the Israelites to depart.

[laciniagallery]

Ruth

[unfoldingmoments]

Covenants

In Christianity, the concept of covenants is central to understanding God’s relationship with humanity. A covenant is essentially a binding agreement or promise between God and His people, often with specific terms, blessings, and consequences. The number of covenants recognized can vary depending on theological perspectives, but most Christian traditions identify several key covenants, with the Old Covenant and New Covenant being the most prominent in terms of their relevance to today’s Christians. Below, I’ll outline the major covenants, differentiate the Old and New Covenants, and address their relevance. How Many Covenants in Christianity?

Christian theology typically identifies five to seven major covenants in the Bible, depending on how they’re categorized. These are drawn from both the Old Testament (Hebrew Scriptures) and the New Testament. Here’s a common list:

Noahic Covenant (Genesis 9)

Parties: God and Noah (representing all humanity and creation).

Promise: God promises never again to destroy the earth with a flood, symbolized by the rainbow.

Sign: The rainbow.

Nature: Universal, unconditional, and ongoing for all humanity.

Abrahamic Covenant (Genesis 12, 15, 17)

Parties: God and Abraham (and his descendants).

Promise: God will make Abraham a great nation, bless all nations through him, and give his descendants the land of Canaan.

Sign: Circumcision.

Nature: Unconditional in its ultimate fulfillment (God’s promise), though obedience is expected.

Mosaic Covenant (Exodus 19–24)

Parties: God and the nation of Israel through Moses.

Promise: God will make Israel His treasured possession if they obey His laws (the Ten Commandments and the Law).

Sign: The Sabbath.

Nature: Conditional—blessings for obedience, curses for disobedience.

Priestly Covenant (Numbers 25:10–13)

Parties: God and Phinehas (extended to Aaron’s priestly line).

Promise: An everlasting priesthood for Aaron’s descendants.

Sign: None explicitly stated, but tied to priestly service.

Nature: Specific to the Levitical priesthood (some see this as a subset of the Mosaic Covenant).

Davidic Covenant (2 Samuel 7)

Parties: God and David.

Promise: An everlasting kingdom through David’s line, fulfilled in the Messiah (Jesus).

Sign: None explicit, but the throne symbolizes it.

Nature: Unconditional—God ensures a king from David’s line forever.

New Covenant (Jeremiah 31:31–34; fulfilled in Jesus, Luke 22:20, Hebrews 8–9)

Parties: God and all who believe in Jesus (extending beyond Israel to all nations).

Promise: Forgiveness of sins, a new heart with God’s law written on it, and direct relationship with God through Jesus’ sacrifice.

Sign: The Lord’s Supper (Communion).

Nature: Unconditional in its initiation (by God’s grace), with faith as the response.

Some theologians group minor covenants (like the Priestly) under larger ones, reducing the count to five or six. Dispensationalists might emphasize seven distinct covenants as part of their framework, aligning with their view of salvation history.

Old Covenant: Established at Mount Sinai, it’s often called the Law or the Mosaic Covenant. It was a system of rules and sacrifices meant to guide Israel and show humanity’s need for a savior, as no one could perfectly keep it (Galatians 3:24).

New Covenant: Prophesied in Jeremiah and inaugurated by Jesus at the Last Supper (“This cup is the new covenant in my blood” – Luke 22:20), it fulfills and surpasses the Old Covenant. Jesus’ death and resurrection provide forgiveness and a direct relationship with God, replacing the need for ongoing sacrifices (Hebrews 10:10).

Which is Relevant to Today’s Christians?

For today’s Christians, the New Covenant is the most relevant. Here’s why:

Fulfillment of the Old: Christians believe Jesus fulfilled the Old Covenant’s requirements (Matthew 5:17). The Law pointed to Him, and His sacrifice completed its purpose (Romans 10:4). The Old Covenant’s ceremonial and civil laws (e.g., animal sacrifices, dietary rules) are no longer binding, though its moral principles (e.g., Ten Commandments) remain instructive.

Universal Access: The New Covenant extends God’s promises beyond Israel to all nations (Galatians 3:28–29). It’s based on faith, not ethnicity or adherence to the Mosaic Law.

Practical Application: Christians live under the New Covenant through practices like Communion, prayer, and following Jesus’ teachings (John 13:34–35). The Holy Spirit, given under this covenant, empowers believers (Acts 2).

Theological Consensus: Most Christian denominations (Catholic, Protestant, Orthodox) affirm the New Covenant as the current framework. The Old Covenant is respected as foundational but seen as superseded (Hebrews 8:13: “By calling this covenant ‘new,’ he has made the first one obsolete”).

Exception: Some Messianic Jews or Hebrew Roots movements may still observe aspects of the Old Covenant (e.g., Sabbath, kosher laws) alongside the New, but this is a minority view and debated (Acts 15, Galatians 3).

Unexpected Detail

An intriguing point is that the New Covenant was foreshadowed in the Old Testament (Jeremiah 31:31–34), showing continuity rather than a complete break. The idea of God writing His law on hearts connects back to Deuteronomy 30:6, where God promises to circumcise hearts—suggesting the New Covenant fulfills rather than replaces the intent of the Old.

Conclusion

Christianity recognizes multiple covenants, but the Old (Mosaic) and New (Jesus) Covenants are the focal points. The Old Covenant set the stage, revealing God’s holiness and human sinfulness, while the New Covenant, established through Christ, is the one relevant to Christians today. It offers forgiveness, transformation, and a direct relationship with God, making it the cornerstone of modern Christian faith and practice.

[walkthroughtheword]

Dear Lord, help me to not be afraid. Make me strong against worry and fear and bring peace. Lord, I don't want to be a worrier, I want to be a warrior for you. Thank you for fighting for me when I struggle to do it myself. I pray this all in Jesus' powerful name. Amen!

[whencyclopedia]

Old Testament

Old Testament is the Christian name for the books of the Jewish scriptures that constitute the first half of the Christian Bible. "Old" in this sense was a means to distinguish Judaism from Christianity at the creation of the New Testament beginning in the 2nd century CE Jewish believers do not consider their scriptures old, as in no longer valid; they remain at the center of Jewish life and practice.

Etymology

"Testament" became the English translation for a shared religious and cultural concept in the ancient world, that of "covenant." A covenant was a legal contract upheld and sworn to by oaths and rituals. We have examples between overlords and constituents. The Egyptian pharaoh Ramesses II (r. 1279-1213 BCE) and the Hittite king, Hattusili III, signed such a covenant in 1259 BCE. Both called upon their distinct gods to validate the agreement, an early example of a peace treaty after the Battle of Kadesh.

The Hebrew for covenant, beriyth, meant a promise or a pledge but may also have derived from a root word that meant "cutting." Covenants were "sealed," legally attested, by passing cut pieces of the flesh of sacrifices between the parties. It may also have been derived from ancient Akkadian, for "between," an agreement between people.

In the Greek translation of the Hebrew scriptures, beriyth became diatheke, a Greco-Roman concept of jurisprudence, "agreement," "will," that described "a last will and testament." The King James version used the English "testament" for the biblical books, understanding God's covenants as eternal. We still refer to someone's "last will and testament," directions for the disbursement of their property and assets, as legally binding.

All ancient religions had contracts between their gods and humans. The contract detailed the relationship between society and the divine. Covenants had two essential elements: 1) the god's promise to help the community to prosper in return for worship, which meant the sacrifices, and 2) law codes that detailed behavior and gender roles. Law codes were manifest in forms of governing, originally through kings, and were validated by the fact that they were given by the gods. There was no distinction between divine and civic laws. Elected Roman magistrates carried the power of imperium, the religious authority and duty to carry out the dictates of the divine.

Continue reading...

[youthguysteve]

Reading the Bible in a year

Photo by John-Mark Smith on Pexels.com For those of you who might be interested in reading your Bible in a year. In 2024 I led a Bible Study group reading through the Bible in a year. I pray this will be a blessing to you as you try to read through the Bible. We followed the Historical Plan of reading through Bible in a year on the Bible App. You can find that on the YouVersion App. Power…

[orthodoxydaily]

SAINTS&READING: WEDNESDAY, MARCH 5, 2025

february 20_march 5

First Week of the Great Lent. By Monastic Charter: Strict Fast (Bread, Vegetables, Fruits

St. EUCHERIUS/EUCHER BISHOP OF ORLEANS (743).

Reading the letters of Paul the Apostle led Eucherius to seek the monastic life in 714, when he retired to the Abbey of Jumièges in the Diocese of Rouen. After seven years his uncle, Suavaric, Bishop of Orléans, died. The reputation of his virtue must have been excellent, for a deputation was sent to Charles Martel, then mayor of the palace, who practically governed the Frankish Kingdom, to beg that Eucherius might be elected to the vacant see. Despite his dislike of the idea, he consented to their request and became bishop in 721.

Having opposed the elevation of Charles Martel and the latter's confiscation of church property to fund his war efforts against the Moorish invasions from Al-Andalus, Eucherius found himself out of favor with the new Carolingian dynasty. When Charles Martel returned from his victory at the Battle of Tours, he stopped in Orléans and exiled Eucherius to Cologne. Eucherius retired to the abbey of Sint-Truiden, where he spent the remainder of his life praying and contemplating until he died in 743.

Hincmar of Reims reported to a Council of Quierzy in 858, a vision that Bishop Eucherius of Orléans had seen during the reign of King Pepin III over a century before. While at prayer, Eucherius had been taken up and shown, among other things, the sufferings of those in hell, among whom he saw Charles Martel. When the vision ended, he called Boniface and Fulrad, abbot of Saint-Denis, and sent to them to see whether Charles was in his tomb. When the two opened the tomb, a dragon rushed out, and they found the tomb's interior blackened as though burned. These two signs were taken as evidence that the vision had been accurate and that Charles had been condemned to hell for his despoliation of Church property.[1]

Source: Wkipedia

BEHEADING OF VENERABLE CORNELIUS , ABBOT OF THE PSHOV CAVES( 1570) AND WITH HIM HIS DISCIPLE ST BASSIAN OF MUROM

The Hieromartyr Cornelius of the Pskov Caves was born in 1501 at Pskov into the noble family of Stephen and Maria. To give their son an education, his parents sent him to the Pskov Mirozh monastery, where he worked under the guidance of an Elder. He made candles, chopped wood, studied his letters, transcribed and adorned books, and painted icons. Having finished his studies, Cornelius returned to his parental home with the resolve to become a monk.

Once, the government clerk Misiur Munekhin took Cornelius with him to the Pskov Caves monastery in the woods. The solemnity of services in the cave church produced such a strong impression on Cornelius that he left his parental home forever and received monastic tonsure at the Pskov Caves monastery.

In 1529, at the age of twenty-eight, Saint Cornelius was made igumen and became head of the monastery. While he was igumen, the Pskov Caves monastery reached its prime. The number of brethren increased from 15 to 200 men. This number of monks was not surpassed under any subsequent head of the monastery.

The activity of Saint Cornelius extended far beyond the bounds of the monastery. He spread Orthodoxy among the Esti [Aesti] and Saeti people living around the monastery, he built churches, hospices, homes for orphans and those in need. During a terrible plague in the Pskov region Saint Cornelius walked through the plague-infested villages to give Communion to the living and to sing burial services for the dead.

During the Livonian war Saint Cornelius preached Christianity in the occupied cities, built churches, and distributed generous aid from the monastery storerooms to the Esti and Livonians suffering from the war. At the monastery he selflessly doctored and fed the injured and the maimed, preserved the dead in the caves, and inscribed their names in the monastery Synodikon for eternal remembrance.

In the year 1560, on the Feast of the Dormition of the Mother of God, Saint Cornelius sent a prosphora and holy water as blessing for the Russian armies besieging the city of Thellin. On that very day the Germans surrendered the city.

In 1570 when a See was established in Livonian Yuriev, a certain igumen Cornelius was appointed as Bishop of Yuriev and Velyansk (i.e., Thellin). Some have identified him with Saint Cornelius, but this does not correspond with actual events.

Saint Cornelius was a great lover of books, and at the monastery there was quite a collection of books. In 1531 his work entitled, “An Account of the Origin of the Pechersk Monastery” appeared. In the mid-sixteenth century the Pskov Caves monastery took over the tradition of writing chronicles from the Spaso-Eleaszar monastery.

At the start of the chronicles were accounts of the first two Pskov chronicles from 1547 to 1567. Besides this, Igumen Cornelius left behind a great monastery Synodikon for remembering the deceased brothers and benefactors of the monastery, and from the year 1588 he began to maintain the “Stern Book” [“Kormovaya kniga”: since the rear of a ship is called the stern, the sense of the title is “looking back in remembrance”]. He also compiled a “Description of the Monastery” and a “Description of the Miracles of the Pechersk Icon of the Mother of God.”

Saint Cornelius expanded and beautified the monastery, he further enlarged the monastery caves, he moved the wooden church of the Forty Martyrs of Sebaste beyond the monastery enclosure to the monastery gate, and on its site he built a church in the name of the Annunciation of the Most Holy Theotokos in the year 1541. In 1559, he constructed a church dedicated to the Protection of the Most Holy Theotokos.

The Caves monastery, on the frontier of the Russian state, was not only a beacon of Orthodoxy, but also a bulwark against the external enemies of Russia.

In 1558-1565, Saint Cornelius built a massive stone wall around the monastery, and over the holy gates, he built a stone church dedicated to Saint Nicholas, entrusting the protection of the monastery to him. In the church was a sculpted wooden icon of “Nicholas the Warrior.”

In the chronicle compiled by the hierodeacon Pitirim, the martyric death of Saint Cornelius was recorded: “This blessed Igumen Cornelius ... was igumen forty-one years and two months. Not only as a monk, but also by his fasting and holy life, he was an image of salvation ... in these times there was much unrest in the Russian land. Finally, the earthly Tsar (Ivan the Terrible) sent him from this corruptible life to the Heavenly King in the eternal habitations, on February 20, 1570, in his 69th year.” (This information is on a ceramic plate, from the ceramics covering the mouth of the tomb of Saint Cornelius).

In the ancient manuscripts of the Trinity-Sergiev Lavra it was written that Igumen Cornelius came out from the monastery gates with a cross to meet the Tsar. Ivan the Terrible, angered by a false slander, beheaded him with his own hands, but then immediately repented of his deed, and carried the body to the monastery. The pathway made scarlet by the blood of Saint Cornelius, along which the Tsar carried his body to the Dormition church, became known as the “Bloody Path.” Evidence of the Tsar’s repentance was the generous recompense he made to the Pskov Caves monastery after the death of Saint Cornelius. The name of the igumen Cornelius was inscribed in the Tsar’s Synodikon.

The body of Saint Cornelius was set into the wall of “the cave formed by God,” where it remained for 120 years without corruption. In the year 1690, Metropolitan Marcellus of Pskov and Izborsk, had the relics transferred from the cave to the Dormition cathedral church and placed in a new crypt in the wall.

On December 17, 1872, the relics of Saint Cornelius were transferred from the former tomb into a copper-silver reliquary. They were placed into a new reliquary in 1892. It is presumed that the service to the martyr was composed for the Uncovering of the Relics in 1690.

Source: Orthodox Church in America_OCA

Isaiah 2:3-11

3 Many people shall come and say, “Come, and let us go up to the mountain of the Lord, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths.” For out of Zion shall go forth the law, And the word of the Lord from Jerusalem. 4 He shall judge between the nations, And rebuke many people; They shall beat their swords into plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation, Neither shall they learn war anymore. 5 O house of Jacob, come and let us walk In the light of the Lord. 6 For You have forsaken Your people, the house of Jacob, Because they are filled with eastern ways; They are soothsayers like the Philistines, And they are pleased with the children of foreigners. 7 Their land is also full of silver and gold, And there is no end to their treasures; Their land is also full of horses, And there is no end to their chariots. 8 Their land is also full of idols; They worship the work of their own hands, which their fingers have made. 9 People bow down, And each man humbles himself; Therefore do not forgive them. 10 Enter into the rock, and hide in the dust, From the terror of the Lord And the glory of His majesty. 11 The lofty looks of man shall be humbled, The haughtiness of men shall be bowed down, And the Lord alone shall be exalted in that day.

Proverbs 2:1-22

1 My son, if you receive my words, And treasure my commands within you, 2 So that you incline your ear to wisdom, And apply your heart to understanding; 3 Yes, if you cry out for discernment, And lift up your voice for understanding,

4 If you seek her as silver, And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And find the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding;

7 He stores up sound wisdom for the upright; He is a shield to those who walk uprightly; 8 He guards the paths of justice, And preserves the way of His saints. 9 Then you will understand righteousness and justice, Equity and every good path.

10 When wisdom enters your heart, And knowledge is pleasant to your soul, 11 Discretion will preserve you; 12 To deliver you from the way of evil, From the man who speaks perverse things,

13 From those who leave the paths of uprightness To walk in the ways of darkness; 14 Who rejoice in doing evil, And delight in the perversity of the wicked; 15 Whose ways are crooked, And who are devious in their paths;

16 To deliver you from the immoral woman, From the seductress who flatters with her words, 17 Who forsakes the companion of her youth, And forgets the covenant of her God. 18 For her house leads down to death, And her paths to the dead;

19 None who go to her return, Nor do they regain the paths of life— 20 So you may walk in the way of goodness, And keep to the paths of righteousness. 21 For the upright will dwell in the land, And the blameless will remain in it; 22 But the wicked will be cut off from the earth, And the unfaithful will be uprooted.

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Muhammad (pbuh) in the Old Testament - Dr Zakir Naik

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Psalms 118:17

I shall not die, but live, and declare the works of the LORD.