Meaning: the praise of the Lord; confessionpar
Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;
Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew.
"Don't imagine that because you are part of the king's household you will be the one Jew who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear from another source, while you and your father's household perish. It may very well be that you have achieved royal status for such a time as this!"
Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.
Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken.
Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.
the ten sons of Haman the son of Hammedatha, the Jew's enemy, slew they; but on the spoil they laid not their hand.
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.
To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry.
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
Then said Eliakim and Shebna and Joah to Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and speak not to us in the Jew's language, in the ears of the people that are on the wall.
Then Rabshakeh stood, and cried with a loud voice in the Jew's language, and said, Hear ye the words of the great king, the king of Assyria.
Peace, peace, to him who is far off [both Jew and Gentile] and to him who is near! says the Lord; I create the fruit of his lips, and I will heal him [make his lips blossom anew with speech in thankful praise].
That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.
Yes, every pot in all the houses of Jerusalem and in Judah shall be dedicated and holy to the Lord of hosts, and all who sacrifice may come and take of them and boil their sacrifices in them [and traders in such wares will no longer be seen at the temple]. And in that day there shall be no more a Canaanite [that is, any godless or unclean person, whether Jew or Gentile] in the house of the Lord of hosts.
Whoever requires you to go one mile, [be willing to] go with him two miles. [Note: The Romans were permitted by law to require a Jew to carry their burden for one mile only].
And these Samaritans did not welcome Him because He was heading for Jerusalem. [Note: They perceived He was a Jew and Samaritans did not associate with Jews].
There arose therefore a questioning on the part of John's disciples with a Jew about purifying.
Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.
Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
And this saying was pleasing to all of them: and they made selection of Stephen, a man full of faith and of the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas of Antioch, who had become a Jew:
And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
So at once I sent for you, and you [being a Jew] have done a kind and courteous and handsome thing in coming. Now then, we are all present in the sight of God to listen to all that you have been instructed by the Lord to say.
And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.
I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.
Then Paul, gazing earnestly at the council (Sanhedrin), said, Brethren, I have lived before God, doing my duty with a perfectly good conscience until this very day [ as a citizen, a true and loyal Jew].
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
but anger and wrath to those who are wilful, who disobey the Truth and obey wickedness ??9 anguish and calamity for every human soul that perpetrates evil, for the Jew first and for the Greek as well,
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.
So if the uncircumcised heathen man observes the just demands of the law, will he not be counted as though he were a Jew?
and shall not the uncircumcision that is by nature, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law? for he is not a Jew, who is only so in appearance;
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
What advantage then hath the Jew? or what profit is there of circumcision?
I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile,
Where then is the boasting [of the Jew]? It is excluded. By what law? Of works? No; but by the law of faith.
But you [i.e., probably an objecting Jew] will say to me, "Why does God still find fault [with people]? For who can [successfully] resist what God wants to do?"
No one who believes in him, the scripture says, will ever be disappointed. No one ??12 for there is no distinction of Jew and Greek, the same Lord is Lord of them all, with ample for all who invoke him.
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
And so [i.e., in this way] all the Israelites will be saved. [Note: The "all" here is thought by many to refer to a large number of the physical Jews who will be saved, not necessarily to every single individual Jew]. Even as it is written [Isa. 59:20-21], "The Deliverer [i.e., Christ] will come from Zion [i.e., the city of Jerusalem, or from the nation of Israel]. He will take away the wickedness from Jacob [i.e., the Jews]."
Greet Herodion, my fellow Jew. Greet those in the family of Narcissus, who belong to the Lord.
But to those who are called, whether Jew or Greek (Gentile), Christ [is] the Power of God and the Wisdom of God.
does a Jew turn Christian? let him not pretend to be uncircumcised: does a Gentile turn Christian? let him not become circumcised.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
And we can see this, for in one Spirit we were all baptized into one body, whether Jew or Gentile, whether slave or free, and we were all made to drink of one Spirit.
You heard about the way I lived as a Jew. How I persecuted the congregation of God beyond measure. In fact I tried to destroy it!
I advanced as a Jew beyond many of my own age among my countrymen. I was more exceedingly zealous for the traditions of my fathers.
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
For He is [Himself] our peace (our bond of unity and harmony). He has made us both [Jew and Gentile] one [body], and has broken down (destroyed, abolished) the hostile dividing wall between us,
And in his human nature put an end to the cause of enmity between them--the Law with its injunctions and ordinances--in order to create, through union with himself, from Jew and Gentile, one New Man and thus make peace.
And [He designed] to reconcile to God both [Jew and Gentile, united] in a single body by means of His cross, thereby killing the mutual enmity and bringing the feud to an end.
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.