October 23, 2022
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Who is King?
Who is King?
Circumstances that caused the nation of Israel to demand a king.
Explain why Israel’s wanting a king was a rejection of the Lord.
3. Identify one item that rep a rejection of the Lord in his or her life and wrtie a plan for changing this.
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Monday October 17 Kahskahs, Tuh Mwet kulansap Lom El Porongo I Samuel 3: 1-10
Now the boy Samuel was ministering to the Lord in the presence of Eli. And the word of the Lord was rare in those days; there was no frequent vision.
At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his own place. The lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was.
Then the Lord called Samuel, and he said, “Here I am!” and ran to Eli and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down.
And the Lord called again, “Samuel!” and Samuel arose and went to Eli and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him.
And the Lord called Samuel again the third time. And he arose and went to Eli and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. Therefore Eli said to Samuel, “Go, lie down, and if he calls you, you shall say, ‘Speak, Lord, for your servant hears.’ ” So Samuel went and lay down in his place.
And the Lord came and stood, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for your servant hears.”
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Tuesday October 18 Sie Kena In Oacna Elos Ngiac I Samuel 8: 1-9
Mwet Israel Siyuk Ke Sie Tokosra
1 Ke Samuel el matuoh, el oru tuh wen natul in mwet nununku fin mwet Israel. 2 Inen wen se ma matu pa Joel, ac ma se akluo pa Abijah. Eltal mwet nununku in acn Beersheba.
3 Tusruktu eltal tia fahsr tukun oakwuk lun papa tumaltal. Eltal nunku na ke mani, oru eltal tia nununku suwohs, a eltal wi na lungse lun mwet su moli yohk nu seltal.
4 Na mwet kol nukewa lun mwet Israel elos toeni ac som nu yorol Samuel in acn Ramah, 5 ac fahk nu sel, “Kom matuoh inge, a wen luo nutum eltal tiana fahsr ke oakwuk lom. Ke ma inge, sulela nu sesr sie tokosra in kol kut, tuh kut in oana mutunfacl saya.” 6 Samuel el tia insewowo ke siyuk se inge tuh in oasr sie tokosra, na el pre kac nu sin LEUM GOD.
THE DEMAND FOR A KING
a. vv. 1-6
Before 1051 BC, the year Saul became King
Samuel was 65-70 years old
the people of Israel, aware of Samuel’s advanced age and of the wickness of his sons (vv.3, 5)
demanded of the prophet that he select a king to rule over them.
Samuel’s sons, who had been serving as judges at Beersheba in Judah
no doubt reminded Israel of the sons of Eli (2:12, 22).
Now the sons of Eli were worthless men. They did not know the Lord.
vv. 12-17, will explain in detail about the sons of Eli*
Probably the people were afraid that they might return to the wicked days the nation had known before Samuel - had been raised up by the LORD.
Samuel’s sons, Joel and Abijah were dishonest judges,
accepting bribes and perverting,
rather than upholding, justice.
Samuel, of course, was grieved that they should seek a king, for God,
who had redeemed them from Egypt to be His people, was their KING.
But the LORD told Samuel that the people were rejecting not 4 BIBLE KOSRAE
But the LORD told Samuel that the people were rejecting not him but God.
Furthermore god would permit them to have a king,
but they would live to regret their hasty impulse.
The request for a human king was not in itself improper,
for god had promised such a leader (see introduction).
SEMUTENG LALOS
But the refusal to wait for God’s timing was clearly displeasing to the Lord and to his prophet.
In the face of impending conflict with Ammonites (see 12:12-13),
the people wanted a king “such as all the other nations have (8:5).
Even after witnessing the leadership of the Lord in stunning victory over the Philistines at Ebenezer,
Israel demanded a fallible, human leader.
7 Ac LEUM GOD El fahk nu sel, “Porongo ma nukewa ma mwet inge fahk nu sum an. Tia kom pa elos sisla, a nga pa elos sisla tuh nga in tia tokosra faclos.
8 E ke pacl se nga tuh usalosme liki acn Egypt nwe misenge, elos nuna sissisyu ac alu nu sin god saya. Inge elos oru nu sum oana ma elos oru nu sik pacl nukewa.
9 Ke ma inge, porongo ma elos fahk an, tusruktu kom in sensenkakinulos ac akkalemye ke ouiya nukewa ma sie tokosra el ac mau oaki nu selos uh.”
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Wednesday October 19 God Pa Tokosra Lun Mutunfacl Uh
Fwakyuk 11: 15-19; 15:2-4 BIBLE KOSRAE
Ukuk
THE SEVENTH TRUMPET BRINGS THE THIRD TERROR / 11:15–19
1.The first six trumpets had been blown in 8:6–9:21,
2. then there was an interlude, just as there had been an interlude between the sixth and seventh seals (see 6:1–8:5).
3. In addition, the fifth trumpet had brought in what was considered the first of three “terrors” (see 8:13), 13 Na nga ngetak ac nga lohng pusren sie eagle sohksok oelucng yen engyeng uh ke el fahk, “We! Sensen! Sensen! We nu selos nukewa su muta faclu — pusren mwe ukuk lun lipufan tolu saya uh akuranna kasla!”
4.the sixth trumpet ushered in the 2nd terror, and the seventh trumpet would bring the third terror.
Bruce Barton et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 1239.
15 Na lipufan akitkosr el ukya mwe ukuk natul uh, ac toko oasr pusra lulap puspis tuku inkusrao me ac fahk, “Inge, Leum God lasr, ac Christ Mwet Sulosolla lal, pa leumi faclu nufon, ac God El ac fah leum ma pahtpat ac ma pahtpat!”
1. THE 7th angel blew his trumpet
in announcing the arrival of the King.
There was now - no turning back.
2. The coming judgments were no longer partial but complete in their destruction.
God unleashed his full wrath on the evil world that refused to turn to him (9:20=21).
3. When his wrath would begin, there would be not escape.
16 Na mwet elder longoul akosr su muta fin tron lalos ye mutun God elos faksufi ac alu nu sin God,
24 elders are mentioned again
as sitting on their thrones before God
and then falling on their faces in worship.
These elders give thanks to God.
This is much like the song they had sung in 4:8 and 4:11.
There, however, they had referred to God as “the one who always was, who is, and who is still to come.”
Here, god is and was, but no longer “is to come”
because he had come and fulfilled history.
He had taken his great power, meaning he had unleashed his power against evil,
and had begun to reign.
17 ac fahk:
“Leum God Kulana, El su oasr inge ac oemeet me!
Kut kulo nu sum, tuh kom eis ku lulap lom
Ac mutawauk in leumi faclu!
18 Mutanfahl su tia alu nu sum arulana kasrkusrak,
Mweyen pacl in mulat lom tuku tari,
Pacl in nununkeyuk mwet misa uh.
Pacl in sang ma lacna nu sin mwet palu, su mwet kulansap lom,
Ac nu sin mwet lom nukewa su akfulatye kom,
Kewana mwet fulat ac mwet pusisel.
Inge pacl fal in kunausla mwet su kunausla faclu!”
The nations of the world were angry,
but Christ’s wrath would subdue them.
he would destroy all who have cause destruction on the earth (see also Psalm 2:1, 4-5).
Not only did Christ bring wratth
he also brough judgment and rewards.
the judgment is described in chapter 20.
No one will escape judment, for Christ will even judge the dead.
all believers (God’s servants—the prophets and the holy people) will be rewarded according to their deeds.
19 Tempul lun God in kusrao ikakla, ac Tuptup in Wuleang lun God liyeyuk we. Toko sarom uh sarmelik, oasr kusen ngirngir ac pulahl, faclu kusrusr, ac af upa ma yohk kosra kahkla.
1. Most likely, this was not a physical Temple sitting in the clouds,
for the points is made later that there would be no Temple in the new Jerusalem (21:22).
Fwackyuk 21:22, “22 Wangin tempul nga liye in siti sac, mweyen tempul la uh pa God Kulana ac Lamb.”
John had seen all these (saw heavenly worship before God himself.
John saw what seemed to be a crystal sea mixed with fire.
2 Ac nga liye sie ma oana luman meoa glass se karak ke e. Nga oayapa liyalos su kutangla kosro sulallal soko ah, ac ma sruloala lal, ac el su eekin sie nembu. Elos tu sisken meoa glass u, ac sruok harp ma God El sang nu
REVELATION 15:1–4
THE SONG OF MOSES AND OF THE LAMB / 15:1–4
John was describing not two separate songs but one song celebrating deliverance and victory. They had been delivered from the power of the Antichrist, but they were in heaven because they had been delivered from sin through the death of the Lamb. Each line comes from a phrase in the Psalms or Prophets.
Bruce Barton et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 1250.,
15:2, John saw what seemed to be crystal sea mixed wih fire.
This is similar to the “sea of glass” described in 4:6, located before the throne of God.
Here it was mixed with fire to represent wrath and judgment.
those who stood beside it had been victorious over the beast (the Antichrist, 13:1ff), and his statue (13:14), and the number representing his name (13:18).
they had refused to received the mark of the beast,
had refused to worship his image
and thus had face persecution, difficulty, and perhaps even martydom.
this is the complete group of all belivers (see also 14:1-5).
They were holding harps, preparing for a song of worship and praise (see also 5:8).
3 ac elos yuk on soko lal Moses, mwet kulansap lun God, ac on lun Lamb, ac fahk:
“O Leum God Kulana,
Orekma lom yoklana ac wolana!
Kom pa tokosra lun mutunfacl uh,
Ma nukewa kom oru suwohs ac pwaye!
4 O Leum God, mwet nukewa ac fah akfulatye kom,
Ac kaksakin Ine fulatlana lom!
Tuh kom mukena mutal.
Mwet in mutunfacl nukewa fah tuku
Ac alu nu sum,
Mweyen elos liye oakwuk suwoswos lom.”
15:3-4,
The song of Moses had celebrated Israel’s deliverance from Egypt and the defeat of the Egyptian army at the Red Sea (Exodus 15).
The song would be sung in the afternoon service each Sabbath as a reminder to the Jews of God’s deliverance and sovereignity.
The song of the Lamb here celebrate deliverance of God’s people from the power of Satan.
The song glorifies god and his ultimate victory over the world.
That all nations will come and worship him does not mean that eventually everyone will be save.
The though is very much like that recorde in Philippians 2:10), “every knee will bow;
it means that whether in grateful worship or defeated submission,
eventually all nations will give the honor to Christ that is his due (see commentary at 14:6-7)
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Thursday October 20 Leum El Nuknukyang Ke Kuh Ac Wal Psa 93 Bible Kosrae
God El Tokosra
1 LEUM GOD El tokosra,
El nuknukyang ke wal a ku.
Faclu oakwuki ku,
Ac fah tiana mukuikui.
2 Tron lom, LEUM GOD, nuna oakwuki ku oe ke mutawauk me,
A kom nuna muta meet liki mutaweyen pacl u.
LEUM GOD EL KU AC FULAT (3=4)
3 Yen loal meoa srukak pusralos, O LEUM GOD,
Elos srukak pusralos a ngirngir.
4 LEUM GOD El leum fulat inkusrao,
El fulat liki ngirngir lun meoa,
A ku liki noa in meoa u.
5 Ma sap lom oan nwe tok, LEUM GOD,
A Tempul lom arulana mutal,
Ma pahtpat a ma pahtpat.
Psalm 93: English
a. This is one of the “enthronement psalms” (or theocratic psalms,
as they sometimes called),
which celebrate the Lord’s reigning on the earth.
Other enthronement psalms are 47, 95-99.
The were used in Israel’s worship to praise God’s sovereignty,
but they are also prophetic picture of the consumation of the ages when the Lord will establish His righteous millenial rule on earth through the Messiah.
In Psalm 93 the psalmist exulted over the reign of the Lord,
who has established His throne on high above the oceans and dwells in His holy temple.
THE LORD ESTABLISHED HIS REIGN (93:1-2)
LEUM GOD EL OAKIYAC THRONE LAL
The psalmist foresaw the LORD reigning (cf. 47:8; 96;10; 97:1; 99:1; 146:10)
majestically on earth, armed with strenth,
clothing in the Old Testament was considered an extension of a person;
so the expression robed in majesty (cf. 104:1) describes the Lord as majestic and powerful in His reign.
also by His rule the whole world will be firmly established (cf. 96:10).
This means that all moral and legal orders of life will be solidifed under His dominon.
Since His throne was established in eternity pas,
His reign on earth is solidly insured.
B. The Lord is mighty (93:3-4),
The psalmist praised the might of the LORD,
which is greater than the seas with their raging waves and roaring noise.
In the OT the sea is sometimes an emblem of hostility (cf. Isa 17:12-13).
In pagan Canaanite mythology Baal attained a position of power (and a house that was corrupt)
through struggling with and overcoming Prince Yamm, the sea (in Heb. yam means “sea”).
But these 2 verses, a polemic against Baalism,
show that the LORD, not Baal, is mighter than the …sea.
The sea is not mythological;
it is a force of nature under God’s power (e.g. the Red Sea, Pss 106:9; 114:3, 5).
III. LOM SIN GOD MUTAL (93:5)
Because the house of the LORD is filled with holiness
(in contrast with Baal’s corrupt place; vv. 3-4)
Holiness is the quality that sets the Lord apart from all others.
It is made known by His power.
the psalm has praised God’s power,
the evidence that He is alive and active, unlike pagan gods.
Because He rules in power and holiness,
everyone is to follow His statutes.
Friday October 21 God El Sulacllah Saul I Samuel 9: 3-17
Saturday October 22 Ngun Lun God Fah Nwekkomlac I Samuel 9: 27-10: 8
Sunday October 23 Pa Inge Tokosra Lowos! Zachariah 9: 9-10