Ezra; Nehemiah Part 1 • Dr. Christina Olson • July 27 - August 2 • Come, Follow Me

We look at these scriptures, we look at these figures, and we want them to be perfect,

but the whole purpose of this gospel is no one can be perfect.

“Because if we're perfect, then how can God show us his great work through us?”

Because God is the only one that is perfect. He is the one that we're striving to be. Hello my friends, welcome to another episode of follow him. My name is Hank Smith. I'm your host. I'm here with John, by the way, who is a ready scribe in the law of Moses. John, I read that in Ezra chapter 7 verse 6, and I thought that's John. John is a ready scribe in the law of Moses. I've seen you write this year more than ever before. You've been taken notes.

My old testament is getting filled up with a lot of notes from a lot of scholars. I'm ready willing and two out of three, bad. Yeah. Did you know John, I think that a ready scribe is actually an expert in the law of Moses. The more you write, the more expertise you get. I think you could be an expert at this point. Oh, I don't know, but I'll take the compliment as a goal to work on.

The Old Testament can be difficult to understand, and we have the right person to explain it to us. John, we are joined today by our first time guest, Dr. Christina Olsen. Thank you for being here. Thank you for coming on follow him. Thank you for having me. Honored to be here. This is going to be so much fun. John, when you think of Ezra and Nehemiah, now if you would ask me this in high school,

I would have said bless you. What Nehemiah? I don't know what that is. Through the years, we've come to understand a little bit more about these books. What comes to mind when you

think of them? How central the temple was? It always seemed to be about building or rebuilding.

“And I think had I suddenly had a chance to go back to Israel. I was like, let's go to the beach.”

Let's go to Cezarea. We are a teamer, right? What is their thing? We got to build the temple. Yeah, I love it. Christina, as you've been preparing, what do you want to do today? What are you looking forward to? First of all, coming off that comment is just introducing what is the Ezra Nehemiah? This is a text where many people probably don't read very often. When I mentioned to my husband that I'm doing this one, he's like, I don't quite know what's in there. What's actually an Ezra Nehemiah?

So he was my guinea pig. It's not a really common easy book to read. Literally, it's really confusing. Historically, it's really confusing. It's in historical books, but it's not history the way we want to tell history. One of my biggest goals for today is really just to lay down the context. Contact is very important as an anthropologist, archaeologist, and scholar to me, context gives you probably half the battle in reading scripture. Where are they writing? What time are they writing?

What's going on that influences how they're writing and what they're focusing on? Really talking about the context. And then there's a couple really strong themes in Ezra Nehemiah, which again, if you look at big picture, are really helpful to understand Ezra Nehemiah's a bridge between the Old Testament and the New Testament. A time period we kind of forget or you read the Old Testament and you jump to the New Testament and you're like, what's in between? There's actually a lot

that happened between these time periods. It's pretty pivotal, actually, especially for setting up the New Testament. I've taught New Testament a couple of times at BYU, and this is where I start.

“If you want to understand the New Testament, you need to understand everything that happened before”

that set the stage. For me, Ezra Nehemiah is an awesome text to show as where did we get from one point to the next, from the Kings to the time of Jesus Christ and where's that bridge between them? And Ezra Nehemiah gives us that. You know, I think you are right on there. When I teach Isaiah, I don't teach Ezra Nehemiah very much. Your right context is half the battle. If they just know who he's talking about, when he's talking, all of a sudden, oh, oh, I get it now.

I'm excited to learn the context of these books. John, now Christina, this is her first time

joining us. She's out in Waco, Texas. We haven't met her except for today. Who is this woman? Hank, when I read Christina's bio, I was like, oh, oh, wow, oh, wow. So have your, oh, wow's ready here. Christina has a bachelor's from BYU in Ancient Eriestern Studies, a master's from Eastern Carolina University in Anthropology and Middle Eastern Archaeology. Recently received her PhD in religion, Old Testament from Baylor University, where she is.

She served a mission in Russia and Kazakhstan and was part of the piloting efforts to start having missionaries learn a Kazakh alongside Russian. She's an archaeologist and a biblical scholar. She has worked on archaeological projects in Colorado, Italy, and Israel. One of you said those

awarded a format research fellowship of the All-Bright Institute of Archaeology in Jerusalem. Wow, to finish her first book, based upon her dissertation, she currently lives in Waco with her husband Peter and their two very active boys. What a background. This is great. We're excited to hear from you.

“We're welcome to follow him. John, sometimes when I hear these bios, I think what have I done”

with my life? John, I'm old enough to be Christina's seminary teacher. She's taken the fast track

through her education. This is amazing. Christina, tell me what it's like to be a young mother

writing a dissertation. Yeah, I started my doctor program with a six-week-old, actually, and was very, very lucky that the day before I started, he slept to the night and from there on you slept, which really saved me the first couple of years. No, it's been crazy, but it's been fun to have them along when we went to Italy. I took my husband and a son and I was pregnant with my second, so they just came on the journey. Fun opportunity to do that with a family. That's fantastic.

John and I both have boys in our house. So we know a seven-year-old and a three-year-old, I think you said you have, we know about that life. That's something at least I can add to my bio as well.

“I've had boys in my home, and that's why we don't buy brand new stuff. Actu was my very nice term”

for active. That's just check out the base boards. That's all you need to know. Look at the base

boards and you'll know how active our children have been. Recently, both of you, we moved, not too far away, just about 20 minutes, but in moving, we had to take down a bunch of posters in boys' rooms and found holes in the wall that I did not know existed. I asked my son's about that and they would, oh yeah, yeah, that's when we were wrestling and we just put a poster up over it. Wow, okay, thanks guys. Let's read from the Comfalme manual and then Christina John and I are

ready to learn. I really want to understand these books. The title of the lesson this week is I am doing a great work. The Jewish people had been captives in Babylon for about 70 years. They had lost Jerusalem and the temple and many had forgotten their commitment to God's law, but God had not forgotten them. In fact, he had declared through his prophet, I will visit you and perform my good word towards you in causing you to return. True to this prophecy, the Lord made away for his

people to return, both to Jerusalem and more importantly to their covenants. And he raised up servants who accomplished a great work. A governor named Zaruba Bell over saw the rebuilding of the Lord's house, Ezra, a priest and scribe helped the people turn their hearts back to God's law and Neha Maya led the rebuilding of the protective walls around Jerusalem. They met opposition, but they also got help from unexpected sources. Their experiences can inform and inspire ours

because we too are doing a great work. And like theirs, our work has much to do with the house of the Lord, the law of the Lord and the spiritual protection we find in him. What a great way to start. That gave and gives us a little bit of the context you were talking about, Kristina. How do you want to start? What should we do next? To start is just talking about the names of Ezra and Neha Maya. Ezra comes from the root word Ezra. You might have heard that word a few times.

Especially if you go back to your Genesis account, we have the word Ezra connecto of Eve. Ezra means help. Scholars think Ezra might be kind of a shortened, a nickname form, Ezra Yahoo. Which is literally God is my or Yahweh is my help. So off the bat, we have the name of Ezra. Who is God is helping us? This is one of the themes of Ezra and Neha Maya. God is helping us. And then you get to Neha Maya that comes from the root word Neha, which means comfort.

The yacht, the end is the a fork, the god name. So God is our comfort. Off the bat, we get the story about God being our help and our comfort. Which is what you see throughout the whole book. The story of God helping his people, bringing comfort back to his people who had lost so much and had that despair and destruction in their history.

“Help and comfort. I think John means restroom. So that's excellent. Yeah, my parents should have”

run the etymology down on that on the first. Sorry, you're going to have to get you to our Junts Christina. No, I'll take it. Now Christina, I want to test to my knowledge here.

Here's what I remember so far from what we've read. We had the kingdom of Israel, then they

decided they wanted kings. We went salt, David Solomon, and then the kingdom broke in half, northern kingdom of Israel, southern kingdom of Judah. The northern kingdom is destroyed or taken by

A lot of these Jews, especially the royalty, the upper class are taken to Babylon.

Then King Cyrus, who's not an Israelite, maybe sign itself as a liberator. I'm freeing you from Babylon. Go back to Jerusalem. Go rebuild your city. How did I do? Yeah, that's in the net show. But yeah, I want to get a little more specific to kind of set the scene for what we're going to talk about in Israel. And what the land looks like as well, to get it more into what they're thinking or feeling. So yes, so the end of the kings, Babylonians came in. They tried to rebel a few times,

Babylonians ended up destroying the city. When we read the text, the biblical text, is written by Judeans. It's written by those who have that history of kingdom of Judah. It's written

from their perspective, their biases and influences and memory. We'll talk about certain things in

“a way that maybe is a little more favorable to them or they remember in a certain way. So they talk”

about there's this grand exodus, this deportation. There's actually three different deportation of groups of people. I'm during the time of the Babylonians. Then we have the destruction of the temple in 586, the destruction of the city. It's this huge big destruction. But actually in the archaeological record, they learned a lot more about Jerusalem in three-cent years about the archaeology of Jerusalem during this time during the Babylonian, and especially Persian periods. To kind of see what was

going on during this time where there's an exile, people are gone. There's this idea of an empty land that the Bible will refer to. It wasn't quite so empty. You talked about only those elites were taken away. You see in the city and the destruction layers of the time of the Babylonian destruction, not actually everything was destroyed. There is very distinct spotted destruction.

“The temple, some of the bigger houses, do you see a very strategic destruction? Then you see,”

later on, there wasn't really a complete abandonment of the city. You see people starting to build even pretty recently after that destruction, people build onto these destroyed ruins. From the Persian period on, they're living in the ruins of the city of Jerusalem. That's fascinating, because isn't that right where Lehigh leaves Jerusalem and he says, "Look, Jerusalem's going to be destroyed." You're saying the archaeological record shows, it was destroyed, but it was strategically

destroyed by Babylon. Interesting. I like that. Especially when you think about, I mean, this is very part and parcel of conquering narratives throughout the ancient areas. When powers come into destroy, they're going to destroy the main centers of power. They're going to destroy the temple, the palace, the administrative buildings, and I'll talk about this later with me and my other going to often pull out bones of the tombs, so you're taking away people's inheritance or claims

to the land. Other stories, they salt the earth and so you're destroying the economy. Then you get your deporting people, you're destroying their society. So it's a very strategic destruction of a

“community of a nation in this kingdom. And that's what the kingdom of Judah had. It was a very”

strategic wholesale destruction. It is a wholesale destruction, even though on the personal level, there are still some people living around there. Probably a lot of people related to the temple, as we get later into the text. A lot of these are personnel of the temple that are still around this destroyed temple, because it's still sacred site, even though it's been destroyed, we still have the ruins of the temple. Possibly we have some evidence of pilgrimage to the temple.

Even before it was rebuilt. So it remains an important site in people are still around the temple, there, and probably in the outlying areas. How are breaking to live? Here comes Babylon. They come in. They destroy the temple, and now you're left looking at what once was. Yeah, a lot of the texts that we get in this only Old Testament, a lot of the final form of even Old Testament itself, we're realizing more and more that these texts were written during

this time period. In Jerusalem, and then a few of the exiles that are outside the land like a zikyo, they're writing this period, but they're really writing, even about the history, when all around them is the ruin. There's the tombs of the kings, the tombs of their families, and there's destruction as they're writing these texts. So it's a very strong part of their memory. Even as we get into Nesarini and Maya, they're building a community, but it's still a community

within a ruins. They do eventually build another temple, the Temple of Zerubable, in 515.

Temple is destroyed by 86, by 515. They finally rebuild a temple,

definitely not to the extent that it had been before. Smaller temple personnel. This whole story as Rene Maya is a lot of this combination of sorrow for the past, as well as hope for the future.

with other prophetic books as you'll talk about, I'm sure later, and read more of the other

“prophets, but it's this mix. Worship is a mix of sorrow, and joy, and all these feelings are okay.”

They're available. I occasionally hear from my scholarly friends, things like first temple period

and second temple period. The first temple period goes from Solomon to Babylon, I guess, and second temple period basically starts around these books, right, around that time, and goes all the way to Jesus. Yeah, so this is historians, we love to categorize, we have to set things up straight. Yeah, so you have different periods of time, and who's in controls? You have the Babylonian period, the Persian period, which is when the King conquered

the known Ancient Near Eastern World in 539. The Persian period goes all the way until about 332 with Alexander the Great, where you have the Hellenistic period, then you have another period caused the Heismanian period. This is around 140-ish to 37, and this is when we kind of get this little resurgence of Judean independence with the macabees. This is where that story of Hanukkah comes from. Then you get to the Roman period within

time of Jesus. During this, if you look now towards the temple, and that timeline, the other

destruction in 586 of that first temple, Solomon, and then 515, it finally is finished, it's completed.

We'll see it as your new mother. They do start the temple in 538 when they first return, but it's not finished until 515. This is March the start of the second temple period, like the early second temple period. By the time we get to Jesus Christ, here it has taken the temples you were able to made it grander, expanded the foundations.

“We usually call that the late second temple period, and that's how the divide the time between them.”

John, we are becoming already scribes. Here, I guess. Ready or not? Here we scribe. I mean, that's another aspect of the ancient world. This idea of memory in this perpetuating of sacred sites. Once the place is holy, it continues to be holy, and it goes back to again that memory of the holiness, and respecting that what is this holy place and what isn't

mean for us. That goes into the temple building. It can't we're going to get it with Ezra, the importance of why. Why do we need to even build a temple here? We've been worshiping outside the land for this long. We've already starting to figure out. We can worship without a temple. Many of them have this need to come back to the temple to worship at the site to rebuild it,

“to bring God's presence back to his original, the sacred site that they know and they remember.”

This is kind of a silly similarity, but it worked for me. Right when the church was tearing down the provo temple to rebuild it now, it's well on its way to being rebuilt. I went over just as they were tearing it down, watching those machines grab the egg chunks of the building and pull it off. Even that kind of hurt my heart. I was like, oh, there's the locker room right there. I see it. I thought, oh, man, this would be a difficult thing to watch a temple destroyed by a different

country by your enemies. Also, I like this lesson, Christina, because as Latter-day Saints, we often know the history up until Lehigh. Oh, I know the history all the way to Lehigh. Then we go away with Lehigh and his family. Then we come back for the four gospels. We're like, when we left, Babylon was about to destroy this. And now one thing led to another and rooms in charge, and we just move on. It's nice to say, all right, let's let Lehigh and his family

leave, and we'll stay here and watch what happens here. It's new ground for a lot of us. Yeah, going back to, like, talk about being this bridge between the two testimonies, it really goes back to idea of the temple, being the house or the presence of God. This is a very common ancient Near Eastern principle, this idea that if you have a temple, your deity is house there.

If it's destroyed, it means that one deity led it be destroyed, because your God is powerful.

It's not going to happen unless he lets it happen. And then once it's destroyed, his presence is gone. Essentially, the idea of that when they're going to exile, again, it's this idea that where's our God? How do we worship Him? How do we find Him? These are the questions that set up what kind of Judaism looks like at the time of Jesus Christ. They're still asking these questions. They're still asking where's God? How are we worshiping Him? We get the different sects,

the sadgesties, the Pharisees, the zealots, all these different Jewish groups. They arise from these questions of how do we relate to our God? Now that there's not a temple, we don't have our King, who is the mediator between God and us. Well, eventually, we get a high priest, but we have

Before this time appeared in Ezra Niyamaya, religion and that worship of God was very much

“centered on your King and your priests. It trickled down to the people, but it really rested on the”

King and that minority. What we're going to see in Ezra Niyamaya is what's called this democratization of religion, of worship. It really starts to become a personal aspect for the people. It's now their job. The King is no longer there. It's not his responsibility to be righteous. He doesn't affect us. We actually have to be the ones that are righteous. What we do affects the consequences. You're right. How do you understand the new

testament without knowing? All these different groups that Jesus is going to interact with. How do you understand them unless you understand this story? We go back to the promises that we've been talking about with Abrahamic promises. He's talked about we're going to have lands. We're going to have posteriority. We're going to have the priesthood and they've lost all those. People died. We lost our claim, our inheritance. That's that posterity part. We lost our claim to the land.

What do we do now? We lost all these promises. It's got a false God because we don't have these promises anymore. Are we going to start just believing what these other people are believing as we're living over here in Babylon? They've been dealing with these issues of all these questions. Then when we get to the new testament, these are the very specific issues that Jesus Christ suggests. They're saying who are we? You are our children of God. Where's our kingdom? Where's our

nation? Are people? You're part of the kingdom of God. Where's our land? How do we worship? And he shows them. So he's really answering these questions that came up during this time of being lost. I'm trying to imagine what this would be like because obviously some of these people are born in

Babylon. They've never even been to Jerusalem. They're like, "Go home and not like this is my home."

We have gone through this history of kings not working out very well. I was thinking of this this

“morning, but we always refer to the kingdom of God. And that's what you were just saying Christina.”

God is supposed to be our king. The mortal kings have not worked out very well. And making alliances with other nations has not worked out very well. Let God be your king. Let God be your allies seems to be the theme of the Old Testament. I wonder what would be like to be in Babylon and then to hear that Cyrus is coming and then to hear, "Get go home." I wonder if that's a shock. Really? We can go home. Yep. Go home. You're moving from Babylonian control to Persian control.

When the Babylonians were in charge, they had a pansoff administration. They went destroyed, deported everybody. They would place the governor there. We don't really have any other indication of them doing much within these different lands and these places. They're just kind of I left a destruction. You're there. Good luck. When the Persons come with Cyrus in 539,

in that first year of his reign, his big edict is, "Okay, now everybody who is displaced,

go home." All the vessels that were taken from your temples take back with you. It's an awesome thing, but it's also really politically, really smart, because he sends people back. And now they're starting to go back to their lands. There's more places now that he can get tribute from in taxes. Their economies building up, their have control. And now these people are grateful to this king, Cyrus, who is letting them go

“back. So it's inspired, but also really smart and strategic. That's how God works through our systems.”

With that, Christina, are we ready to jump in? Getting into as an EMI, I do want to talk a little bit about that literary context. Now that we've got the history behind us, where does Ezernie Emi has a text fit in with this history? Ezernie Emi itself is a pretty confusing text. There's probably a reason why not as many people read this as much, because it's hard to read.

It's confusing. When it was finally completed, it was completed as Ezernie Emi. There's a pretty

good tradition of these were originally put together, but they're made up of a lot of different texts. You have a lot of different sources. You have letters. You have official documents and genealogies and a few stories and narratives over here. They're all just kind of put together with themes behind them as far as following Greek tragedy themes and the way they write history, but then you also have the influence of ancient Near Eastern documents and formats and writing.

So it's a brilliant way of how these texts are put together, but it's not the way probably we as modern community want to see a history made. It's not giving us a very linear story of this happened and this happened and this happened. Really when we want to read the story and we read different parts, we kind of want to think of more in terms of and also this happened at some point. But I'm bringing the story together and bringing different time periods together

Really wanted to bring out a story and teach a point about the theology of this community

and who God is and what he does for us. So when you're reading straight through, you'll get to points where you might stop for a minute and you're like, wait a minute. I thought

“I was talking about this one guy and now we're talking about another guy and you have to figure out”

what is doing. What is the point of how the stories put together? Okay, so not only were getting a translation, we're getting a translation in King James English and we're also getting an ancient way of putting a history together. I can see why people might see that as a little daunting. So Ezra Nehemiah because I think I read this was originally one book. They called it Ezra Nehemiah and now it's split. Yeah, but it seems to be in its final composition once all these pieces were put

together. It was put together as Ezra Nehemiah together. But even that from there there's a lot of different traditions and they're still compositional confusion. Some people put Ezra Nehemiah

because the first two verses are the same as the last two verses in Chronicles. Some people say

it used to be Chronicles Ezra Nehemiah. Others push back against that and say, oh, they're just following the traditions of Chronicles in different even translations. They're put in different places and are most Christian English translations like we see in the KJV. We have Ezra Nehemiah at the end of the historical books. It's ending this history of Chronicles getting into the end in that destruction and a little bit of that post-exile. And then after that we get the writings

or the wisdom books literature. In some of the Hebrew traditions, Ezra Nehemiah is put before Chronicles. It's put in this context of book that's called the writings. So it's just this group of different books that are just these writings that are different histories or sayings or Psalms, Proverbs. So it's included in that and the Hebrew traditions. It's all over. It goes all over.

It's not like the first five books of the Old Testament that are always together, always the same.

Even past translators, past cannons didn't quite know what to do with Ezra Nehemiah. It's kind of a casserole. So we should really love that. Yeah, that's true. We do casserole sets. We love it. Casserole sets. There's some broccoli in there, some potato. Just I'm looking at second Chronicles 36 at the last verses in your right. First 22 and 23 if second Chronicles 36 are verses one, two and part of three of Ezra. Christina, I want to ask you.

I can picture a listener at home. They've got their scriptures open or maybe they're driving or something and they're thinking, man, this seems complicated. Maybe I'd skip it or is this

“really going to matter to me? Why would you say, all right, the Lord wants us to see these texts?”

Can you persuade me that the Lord wants me to see these? I bet you can. That's my goal. So maybe let me know again if I've persuaded you. It's a harder one because it's not going to give you a happy feeling all the time. There's complicated aspects to it, which I think is actually one reason why we should read it. This idea that being a member of the church, being a follower of God is complicated, there's good parts to it, bad parts to it.

God uses really imperfect people. We're going to see mistakes that Ezra need in my of both make. This really draws me into Ezra need in my and really thinking about community. There's a lot of us, especially in our global world today. I'm teaching the author of Paul Geeklass, right now. We talk a lot about global connections and new global world where we move around a lot. We're not centered in our families. My mom told stories about growing up. She

actually had double cousins. So they grew up all together with their friends and they had this awesome cool village of their family around them. Most of us don't have that. All right, I moved to Waco. I have a few family members on my husband's side and for while I had a sister in law here, which was awesome, but she's gone now. It's really our family by ourselves. This concept of who is our community. Who do we belong to? How can we find these connections? And a lot of Ezra

Nehemiah is talking about how to find these connections. I need these anchor points. Where can you

“connect when you are so different? So really comes Ezra Nehemiah, big picture. It's a really important”

and helpful story for understanding this idea of community and identity and what it really means to to figure out your place in God's Gospel. It's worth the effort. Christina, I was thinking as you were explaining that, perhaps we have listeners who are in a rebuilding phase of their life. Something maybe devastating has happened, a loss of a level on a divorce, something where they feel like, wow, I'm picking up the pieces here. Maybe these books can also speak to that. Yeah, I think they can.

happened. You think you've lost these promises. You've lost some of your connections in this

“identity, but throughout this whole time God is our right to Ezra and Nehemiah is our help in our”

comfort. Maybe not always in the way you think it's going to be or quite look like the same as you

think or hope for, but he's going to be there. He will stay with you and build you up to do that. Kind of the regrowth after the forest fire. I always find that beautiful to see that green coming up through all that charred wood. Okay, what do you want to do next? Thanks for that Christina. One through six. Really is a return story. You don't actually even get to Ezra yet until chapter seven. So it's laying down the grounds to this overall we are now returning to Jerusalem.

God through Cyrus, who is the king of Persia, gives that edict saying all these deportees go back home, go back rebuild your temples. This is across the board and the text I like to say. This is just for us, but it was for everybody. Again, a political move, but it really beneficial to these people

who could go back and very focused on rebuilding a temple. These chapters went through six really

follow a pattern of an ancient Near Eastern literature of a temple building account. So it's building into these traditions. Especially if we think about, I know we've talked to some others. I'm heard you're talking with Carly. She talked about the oral nature of scripture. In general, people don't know how to read in these time periods. The very, very small percentage actually read the books. They'd be hearing all these stories. If you have these patterns

of stories, you know what to look for and what to listen for and what to focus on. So if you're hearing the story of this return to Jerusalem, you can pick out, "Ah, this is a temple rebuilding story." So I'm going to know there's going to be this call to rebuild. It has to be through a divine command.

“You cannot build a temple without God being in control. With God telling you, you have to build a temple.”

This can't be done just by a king alone. So already they're starting to see, oh like okay,

the hand of God is in here. This is a divine story we're hearing of this return and this rebuilding account. Then there's several other aspects. You see this with the Temple Solomon and with the tabernacle as well. This idea of usually there's like a history of telling us why what happened to the temple. It was in ruins. Now we need to rebuild this call to rebuild. Then you get this acquisition of materials, the laying of the foundation of the temple, certain points along the way that are

important to building the temple. Then you get to ceremonies at the end of the final dedication, the final stages, and setting up the personnel of the temple. This rebuilding of the temple in Jerusalem follows this pattern. You'll see aspects within there. But also, the cool part about this construction is also the fact that they've got these Greek influences too. You also have

“a bit of this Greek tragedy in here. This drama going on within this temple building. We're not”

just building the temple. We're also continuing with these adversaries. So you're also starting to root for this community. I'm in caring about them in their well-being. One, it moved even two verses three and four. We mentioned this a little bit earlier. This idea that these are generations of people who are gone from the land. Most of them were born outside the land. So they actually were given the choice. Who feels that call to go to Jerusalem? Which is another aspect of you

in setting this new form of religion up that's saying, you do have a choice. You don't absolutely have to go back to the temple because we're starting again to figure out this worship away for the temple. What it means to worship God. Even just the way it talks about these people in verse three, who is there among you of all his people. His God be with them when we go up to Jerusalem, which is actually the same wording that's used for people going up out of Egypt.

Then verse four says, "Who's so of a remaineth in my place where he's sojourneth?" They're already talking about these people. Even though they've been there for 30, 40 years, this verse five, 39 time, it's still referring to these people as the word that's used as "gar" and this is refers to being foreigners. It's saying, even though you've been there, you probably were born there. You are still seeing yourself as a Judean.

They're still connecting themselves back to Jerusalem. We are foreigners living in a foreign land. That's your someone that's been deported, but they are setting themselves apart. They're saying, we are foreigners in this foreign land because we are still remembering and connecting our capital, our temple, our place where we came from, which is really goes into that strong memory aspect of we are still the people of Yahweh, no matter where we are. That's actually really unique. The

fact that we even have this Old Testament like this was really unique because this is that policy of conquest is used, cat or people, and they'll forget who they are. But they're really showing us,

That's really important for them and what they're doing and what they're realizing as this community. So the first part of even being a community, being these worshipers, a God is remembering who we are, remembering that we do have that past tradition in this heritage to build off of. Wow. That principle of who am I and who's am I. That's huge. That's a applicable today, that identity thing. I know that there's a lot of echoes in the scriptures. In Abraham

say, I'm a stranger in a strange land and now there, I'm a stranger in a strange land. I like to use that phrase a lot. They echo and repeat things. They're feeling that way, but now they're going to

go back. Before I put Cyrus in my hero Hall of Fame, it's not like he's saying, oh, never mind

that captivity thing go home. It's like, you can leave but pay taxes. Is that right? Whether you're here, whether you're staying or whether you're going back, the Babylonian revenue service is still in force. So you still got to pay taxes, but you can go back and build your temple. So I like what you said, a political move. Not still very much in the background of a lot of these

“these stories in Ezra, Nehemi, and other texts is this fact that honestly, even back”

during the kings, they were never really that independent. There's always somebody bigger around them, other empires. This whole land, Judah, Israel, they were pretty minor characters in the grand scheme. As much as they like to say how great they were. They were pretty minor. And again,

they're still pretty minor. They're still within the system. The Persian system, the Persians,

in comparison to the Babylonians, especially how to very structured administrative system throughout their empire. But it's still not as big as Solomon. Later on, you look at the goods that the king is sending them to. The king does help them build up the temple. This is what's a little bit strange. Again, Jerusalem is kind of a far out, not super important place, but the fact that the king is giving so much energy, so much goods to be building it up. That's not common

for these out of the way places like that. They're sending back these vessels, and he's saying, here's the revenue to help build up that temple. We'll see that even more to later with Nehemi. You're giving a lot of these good things. Still not quite as good a Solomon, but it's still decent. We have a temple where we're going to have a temple, and it has the vessels inside that we need to worship God, and to do what we need to. I love it. You really start to see a little bit of

connections to the Exodus, to this going up out of the land of Persia. They're going to leave this land, go to the land of their inheritance. They're taking with them from their neighbors, the goods and the wealth to go and take them to go build the temple. This is what happens when

that first Exodus with Moses. Even at the beginning, you start to see these. This is a repeat

return, like what Moses did, as we're just going to now do. So it's again connecting to the past, but looking forward to that future. Same. This is a repeated history. God is doing this. This is our proof that God is continuing to help us in different ways, but also in the same way. So it's like a mini Exodus out of Babylon, out of Persia and control. With the Come Follow Me, we do skip Chapter 2, but I'm going to give a quick plug-in for that.

“It's a genealogy. They're actually really important. You'll see genealogies placed in the text”

where there's areas of chaos, of disorganization, or times when when identity or claims need to be reasserted. This is that time. We're coming back and we need to reassert our claim. We are the inheritors of this land. You'll see that a few more times throughout as an email, these little inserts of genealogy. This is again another intonaries turn tradition. When Cyrus came into power, he put himself in the genealogy of the Babylonian kings. He's saying,

"I'm actually part of this tradition. Your God is the one that placed me here. Marduke, your Babylonian God is the one that wanted me to come here and conquer because Nebuchadnezzar and Nebuchadnezzar is the last king, and Nebuchadnezzar is rebelled against Marduke, and he was wrong. I'm coming back because of these Babylonian guards." Your insert them, you'll give a genealogy to give your claim. We see this in the New Testament.

We have a couple genealogies for Jesus. In each of them, they're slightly different. Genealogy aren't very specific. They can be created. They can be made to make this point

“of what's important and what this claim we have. Know that there's a genealogy,”

and it's doing important things to again establish this claim. To establish a claim. And I love that the Yerman Thumma is mentioned in verse 63. They need a priest with a Yerm and with Thumma. And then we get into chapter 3. Which comes from our genealogy. Before at 5.38, when Cyrus sent people back, this is what the governor Shesh Pizarre. After one verse eight, he sends Shesh Pizarre, the Prince of Judah, which the word for

Then we get to chapter 3, 20 years later. Now, suddenly we have Joshua, the son of

“Joseph Deck, then Zerubobel. Two new names come on the scene. If we try and relate our sources”

with the books of Haggai and Zachariah and our understanding of the Persian kings, talks about them being in the year of Darius, who becomes King in 522. So now we have the return of Zerubobel, who is the son of Shilthil. He, if we go back to the genealogies from before, from the Book of Chronicles Kings, he is a descendant of David. We have this final descendant of King David. He is right. This the sion of

what all our hopes and dreams are laid on. The kingdom of David. This is the hopes and there. This is establishment of the kingdom of David. So they're saying, even though our people were taken away, our kings were taken away, here we have a descendant of David. This is our hope for the future. And with him came in gesture of the son of Joseph Deck, who, with his genealogy,

“we also look back. He's connected to the last high priest of Jerusalem. We have a high priest”

and a king coming back to the land. They come back right off the bat. They don't quite start building a temple yet. They build an altar. We are, once again, purifying the site, and in verse 3 it has this weird phrase. They said the altar upon his bases, the temple's foundations, for the fear was upon them because of the people of these countries. When they come back to the land, we've talked about before the land was an empty. We had people still living there. We had

neighboring people around them. We'll get into some of those other neighbors from places like Adamia to the south, and morn to the east, and the east, and Adam. We had other neighboring

regions and powers. It's always the power struggle. This administration of Persia,

these different governors, trying to compete for power, for how much control they have.

“There's people around us. We're leaning claim to this area right away. This is our temple.”

This is our place. Our god is coming back. And that gives us this, this identity, this claim. In the one other interesting aspect, again, of bringing these two timelines together, we had Sheshabazaar. They're coming out of Persia, just like the Exodus, bringing the goods to the temple, and then we're up to a ribbable in Joshua making sacrifices, building an altar. They are keeping the festival, the Feast of Tabernacles, or this remembrance of the Exodus.

Even verse 2, "As it is written in the law of Moses, the man of God, or the prophet." What we're doing is because of this law of Moses, which actually, usually didn't connect the love Moses with the temple. You don't really see that much in books of kings and chronicles really, but it's starting to connect this idea of this new temple worship with the importance of this law. We're going to establish, because again, we're changing what it means to be in this community.

We're following the law, as well as the temple. Those feasts were part of the law. Bringing back those feasts when they were in Babylon, I guess they just didn't do that any of those feasts at that time. Now they're saying we can start that again, because we have a temple, part of the Feast of Tabernacles was they went to the temple and poured water on the altar. Yeah, well, in really most of these festivals, these feasts, they were pretty temple-centered.

They wouldn't really be a very communal affair. Except for the one reference in Leviticus, we don't really have any examples of the whole people actually celebrating the feast of boots. It was very much a temple aspect. We're going to see a little bit later. It starts to become for the people a holiday. So yeah, you've really started to kind of connect the dots and bring these traditions together for this new community. In chapter three is where you get

towards the end. We're kind of condensing time, and we're going to expand it again as we get to other chapters. But in chapter three, it talks about the builders laying the foundation of the temple that talks about this joyful celebration. They're singing together in verse 11. They're praising, giving thanks. He is good. The people shout and praise the Lord in verse 12. But many of the

priests and Levites and chief of the fathers who were ancient men, the ones who had seen the first

house, there are a few people who had seen the first temple, had seen it there, had seen it destroyed. When the foundation of the house was laid before, their eyes wept with a loud voice and many shut it aloud for joy. I can't tell if they're laughing or crying. I mean that's verse 13. That's the cool thing too about the scripture now you're reading because you can kind of take it two different ways. The word weeping doesn't really have a good or bad connotation.

probably expect or see. His lamentation was a form of worship being sorrowful is a very important

“part. But also it could be some weeping for joy. We're getting started now that weeping for”

the future. So it's like when we found out we were having twin boys. We were happy and sad at the same time and you couldn't tell which the tears were formed. Because we were happy, but we were also like, oh wow, oh boy, our lives are changing dramatically. Here comes. Or like when your son or daughter goes on a mission, happy for what you have and sad for what you're losing. Absolutely. Well we'll move on briefly to the next couple of chapters, but I'll try

not to spend as much time on some of them. We're going to move from that temple ceremony aspect and then we get part of the drama, the story that gets brought in. In chapter 4, now we get our adversaries. Now we get the conflict that comes in. It's not all just a nice story. We build a temple and we're good and we're happy. Or sad. Now we have our adversaries. We have some opposition here coming in where it talks about the adversaries of Judah and Benjamin.

They heard that they were building the temple. And at first, they're actually not adversaries.

In verse 2, it says they came to do rebel to the chief of the fathers, so the heads of the families and said to him, "Let us build with you for we seek your God as you do and we sacrifice unto him since the days of Esther Hadden." So the days of Babylon, when other people had also been in the land. These are people that probably were in the land. Possibly had been moved into the land from all these conquests. Another deep port they were deported out of their land came into this land.

I mean, started worshiping the God that was here. Yahweh, we've been worshiping your God too. We want to be part of you. We want to help build your temple. But then verse 3, "Zerubable and Joshua, chief of the fathers, they say to him, "You have nothing to do with this." You basically, you can't build the temple with us. A lot of times, especially when we're reading scripture, we really want to see the best of everybody, which is a great trait to have. You want to see the

“good in everybody. But I think we also need to sometimes acknowledge that there's not always”

complete great in everybody. We see these leaders as they're chosen by God. They're the perfect image of how we should be following God and these people have got. So you could explain it in one way saying, "Oh yes, they're not actually Judeans that makes sense that they excluded him." Yes, because we're reading the narrative of these people who are writing that story. But on the other hand, they're excluding people. They're saying, even though you've been

worshiping Yahweh for a couple of decades now, so you're very much entrenched in this religion, this worship, no, we're not going to let you. Because we're the elites, we're the ones that came from exile. We're going to see a lot more of that, especially as we get to Inia Maya. These really kind of distinctness claim in these boundaries of community, which again is both good and bad. Maybe this is my main theme of "Ezernima," good and bad together. Kind of shows this image of

the fact that God is using a lot of imperfect people. We look at these scriptures, we look at these figures and we want them to be perfect. But the whole purpose of this gospel is no one can be perfect. Because if we're perfect, then how can God show us his great work through us? Because God is the only one that is perfect. He is the one that we're striving to be.

Christian, I really like that because as a teacher, I might say, "Well, these guys never do anything

wrong." So it was important that you be from the house of Judah, from, right? Instead, just say,

“"Yeah, that's mean." That's probably not the best way to go. You probably could have made some”

friends with these people, and then they don't fight you the entire time. You move into a neighborhood. There's people already there, and you're like, "I don't want anything to do with you." Probably not the best way to make friends and influence people. Yeah, they're really starting off the bad as like, we're studying our lines. This is our community, and no one else. Which probably at the heart of it, they're like, "Okay, we understand this.

You're trying to follow God's law. His commands to be as people. But maybe you're making some mistakes along the way." Like what you said, they have a lot of problems because of that. They're kind of the cause of that problem. Sometimes, just sitting that a little bit, leaders aren't perfect. We've seen that a lot, especially with, there's been a lot of work done in early church history, right? Becoming more clear about what was the church history like,

and there are a lot of leaders that were not perfect. And it can still be God's work, and we can still not be perfect. I love that. If you want perfect leadership, there's only one guy you can look to. Why do we exclude? Why do we do some boundary maintenance? Like that? Is it fear? Is it no? You can't be part of this because you'll change it. Even, sometimes we act like we're in junior high. We have our little friend group, and no one is allowed into our friend group,

all not on why we do that, I need to look to your wisdom, both of you. Somebody wrote an essay years ago called, "Why the church is as true as the gospel?" His point was, because we have to learn to deal with imperfect beings who have to learn to deal with us who are also in perfect and that is part of the refining process of the gospel. I like that so often this year we have talked about. The Old Testament is not telling you be this way. It's just reporting.

“This is what they did. It's not necessarily saying so you should be this way. Sometimes it's pointing”

out that, "Yeah, that was mean." And you can just go, "Huh, that was mean." Yeah, I mean, it's really just showing, we're looking in the past, we're looking at big pictures, but people are people. This is like one of the base points of anthropology. This idea that humans are humans throughout history.

They don't change. You always want the basics. You need food, you need shelter,

but you need connection, you need community, and that's part of it. Community building means at some point you build a boundary. So it cuts up to us as where do we build that boundary, and how do we build it? If you were just to jump into the New Testament, you might not understand why they even avoided walking through their lands. We often say, well, they had intermarried, but there's a more of a history here too about the temple. At first, starting to offer help,

“and then hindering is what it says in the italics at the beginning of chapter four. So this also”

be part of the backstory of the Samaritans as they're portrayed in the New Testament. I'm going to complicate this a little bit to you, because I like to do that. Yes, we do start to see this antagonism, this clear story of this us verse them. We have these names of these regional layers around them. A sandballot was the governor who's seat was in Samaria, but if we go back to that compositional history of asernia Maya and the fact that it was written

later, some people think holistic time. So after the time of Alexander, some people even think it might have been completed during the time of the Hasmanian period. So this is the time of the Macabees when they're establishing the theme of Judah and very, very much having issues with the people in Samaria, especially with them who had, they had built their temple in about 450 Vc, that gets after the Jerusalem temple. So they're competing between these two different temples

in these capitals. Actually during the Hasmanian period, that 140 to 37 Vc, as you see a lot of this conflict rising. The stories were composed and more towards that time. They're writing these issues into the story now. This goes back to that history when we're jumping between different people's and communities. You didn't see any of these issues with Sheshpazar and later there's another little aspect where you actually have a governor who likes them. Later, Tatniang comes in chapter

five who's like, "Hmm, why are you building this?" Okay, God commanded you. There's a decree. Okay, cool. So there's no antagonism there. So you start to see these pictures of a little bit of

differences, but also archologically as well. First they don't start out as enemies. They don't

start as antagonists. They're all just people of these different regions. There's squabbles between their leaders as most political systems are. But it's really later that you see some of the antagonism starting. Maybe rooted here and started here. It's kind of written into that history. And this goes back to that memory and why they're writing this story. They're putting the establishing, especially if it's during the Hasmanym period when they're saying, "We are king

done. This is our history. We came back to the land. It was just us. We are the people of Judah. We are setting that boundary. It is our people. It is not the Samaritans in their temple.

“It is Jerusalem and Art Temple." And that's what brings a little bit of the”

complication to, as a neomerite. When we talk about our own traditions, our histories, how much do we change things up a little bit? An intentionally or intentionally. This is one aspect of what I study as this idea of memory. It's really important to understand who we are by understanding what we remember in our traditions. But though it contains, or they can look different for different people. For them, it's really important to start to show. There are some

issues between us. Even though originally, we didn't quite have that issue before. This, I think,

is a crucial skill to understand in reading scripture. I tried to teach it to my students when we

read, first and second Nephi. These aren't written as he's going. These are written. He is an old man and he's looking back. Very difficult to write. You all that has happened since then, out of the story. This is probably written hundreds of years later, and they're saying, okay, here's our history. And the conflict that's happening when they're writing is written into the history. That makes sense.

several of them were in a live during the time of Jesus. They're repeating stories. They're

bringing in their current issues and it's affecting how we're reading the text. That's something we need to keep in mind. Sometimes when we're reading, you're like, oh, they hit it everybody.

“They didn't really. There's an issue they're dealing with now. Or maybe that's how we relate”

to the text too. You see all this conflict and we're like, maybe we need a pause or our context with where we're, we're living or understanding what's going on. So into my history, I build in this bad guy who probably wasn't the bad guy in real, but he's a bad guy now in my life. I'm going to write him in. That's a complication when you start to understand it. It's like, oh, wow, it it opens up the Y of the text. It maybe it didn't happen exactly like this, but I'm writing it

a certain way because of when I'm writing the history. Wow, that's fun. It also makes it hard to know what actually happened. Yes. Why it's difficult to read as an EMI, because you don't have the issue that we want to see this timeline and why they're jumping between new stories and time periods because they're trying to get this idea across to set the stage of what it looks like for them and how we're building this people of God of who we are. Even in chapter four, we're

“getting more time skipping. So what talks about these adversaries coming, them writing letters to the”

King of Persia to complain about these Jews who were building a temple. They're saying, why are you building a temple? You shouldn't be and they write to the King saying, hey, this guy's building a temple. That shouldn't happen. They're going to rebel against you because if you start to take power and you're building your own temple, your own city, that means you're undercutting the authority of the King. So it actually talks about three different letters that are written, but we only get one

of the letters. So they mention writing a letter to Zerxes who wasn't even the King until 486. This is like going back to the time of Ezra. So now we've skipped forward even more and then they talk about Art Xerxes who was King in starting in 465. So that's the time in EMI. We're in the time as a rubble and Joshua supposedly and they're in the time of King Darius who was King in 522. They're throwing all the time around to get across this point that they're antagonists and they are

trying to get the power of the Persian Empire to come and stop this work because they're upsetting the balance in the region. It's kind of fun to read the letter. Be it known into the King. Did Jews which came up from me which had come up to Jerusalem building the rebellious and the bad city.

I've never heard a call that before. I think that's in verse 12. The bad city and have set up

the walls. They've joined the foundations. Be it known into the King if this city be building. How did they get possession of that letter anyway? This is coming from a Persian King and they didn't actually rebel against the Persian King. It was against the Babylonians. So they're pulling from history. They weren't rebellious during these kings and the Persian kings. They were rebellious during the Babylonian kings. I can see why this is complicated.

But it's fun. Is this chapter like this is why the Samaritans or those people up there? This is why they're the bad guys. Look at what they did to try to stop us.

“Yeah. And that's what bringing in these antagonists and these letters and these stories you're”

going to keep seeing throughout this idea. They're trying to stop this history of we have been building this temple despite opposition going towards this is the power of God working in this. We are doing this great work. God is making sure it's happened despite all these conflicts and these oppositions that you keep seeing over and over even though they come from later. So they're setting that drama of this story. I'm proving to you that this is what's happening.

Even though I'm going to take my proof from a couple hundred years later. I can hardly imagine people being opposed to building a temple. Can you imagine that? Yeah. I can't imagine that. Whatever happened in this world. Wow. Who would do that? So they're put together to show like exhibit A, exhibit B, exhibit C. Look at all this proof that they're the worst. They need more room to write in scripture. These margins just aren't

doing it. Yeah. It's fun to have an expert here, John, to show us this because there's no way I would have known this. Yeah. Me neither. So you say there were three letters but we're only hearing one. Yeah. We don't get the other, the other letters. So they're assuming someone knows those letters.

Then I'm looking at the bottom line in verse 24 then ceased the work of the house of God,

which is at Jerusalem. So we've gone back in time again. If I'm a reader of the history when it's published, it's meant to persuade me too that we're the good guys. They're the bad guys. We were rebuilding. They tried to stop us. Yeah. Now the temple stopped. Right. So there's a hauled on our plans. And then we get to chapter five. We're again back to the time of observable Joshua. It mentions Haggai and Zachariah. These are names we're kind of familiar with.

It just mentions them. The fact that the prophets are there. They're there at this foundation

“of building the temple. We read later in Haggai. They're complaining about the fact that the”

temple is not built yet. You've been here for this many decades and there's no temple yet. What are you guys doing? But here in chapter five we have those memories saying, okay, now we are building the temple. Our prophets prophesied it. We have this interesting connection to the prophets. Also, this is the very last time that we see Zerububle mentioned. We probably have these prophets here. They're excited. Zerububle's here. We have our Davidic King coming back. We have our high priest. We have

our prophets. Zerububle is here. They begin the build the temple of Jerusalem. And then we never hear

about Zerububle from here on out. He kind of silently disappears from the scene. No one knows what happens. There's plenty of theories. You no longer have your Davidic King figure. We have our temple. It gets built in a couple of years. In 515 we don't hear Zerububle's not part of any of this. This is one of those times. Again, we've gone back in the past. We're probably these some of these tensions aren't there as much. We're talks about this governor,

“Tatniy, who is one of the Persian governors. Probably was installed about the time of King”

Darius. So he's kind of on a general survey of this province and seeing what's going on. He's not antagonistic at all. He's just asking, "You're building your temple?" Who said, "You could do that. What's the backstory?" Tell me what's going on. Then he sends to Babylon. These guys said that God is the one who came out of this to do it rather than Cyrus, which is interesting. They're focusing on God being the one to command them to build a temple. But he goes back to the King and says,

"These people say they had a decree that could build a temple is this true." In chapter 6, you get this response from Darius. So we're still seeing the same time this time. We get that response from Darius saying, "We looked in our records." And, "Oh, yeah!" Cyrus said they could go back and build their house. They're build the temple of God. Let them keep building it. An interesting contrast between these two relationships with these different

governors, maybe get in that indication that the history is not quite as neat as we think

“or they want to show us. We get more here. Now we're saying, "Yes, let them rebuild and then”

here's some more stuff to give them to help build their. Here's some more provisions. Here's more goods to go in their temple." So it's giving the little more idea of like a resurgence of building this temple. Even though we're focusing on as you're rebel, we've gotten the indication that that building had ceased. There's pretty good indication that Sesh Pazard did lay the foundation back in 538 and there's been construction. There has been work on it. It's just not done yet.

Not the issue. The temple is not complete yet. We've been here for this long. We need this temple. I love the letters going back and forth. That's just fun. That's, uh, reminds me of some book-and-warmed stuff. Yeah, and the cool thing about these letters, too, actually, if you're reading in the Hebrew Bible, it actually switches to aeromec, which is the official language of letters and the Persian Empire. Basically, like the general

language of the empire was aeromec to kind of keep the official nature of these texts. They leave it in aeromec as they're writing these. And then when they go back to the narrative a little bit later, they'll switch back to Hebrew again. Rebuilding is not as linear as you might think. I'm going to rebuild my life after some tragedy. It might not be a perfectly linear process. You have ups and downs in the rebuild. It's kind of like the jazz.

All right. I was going to say this all like temple, but jazz is too. It took him 40 years. I'm going to have to cover the foundations and redo it all, so it's the same kind of concept.

Sometimes it does take a long time and doesn't always look exactly like he thinks it's going to look.

Because you want to say, "Oh, it's going to be amazing. We're back. We're going to rebuild." And it actually is, yeah, it's amazing, but it's also a struggle. We got to keep our energy up. We got a persevere. Because it's not going to be as easy or as perfect as we thought to rebuild. I like that. That's very human. Towards the end, when device makes us decrease, saying, "Yes, go let them build their temple.

No one disturb them." And then in verse 11, part of this declaration is, "I've made this decree," whoever's altars this word, or basically a pose is it, or does something against it. Let timber be pulled down from his house and let him be hanged there on. Some translations are impaled on this. Let his house be made a "dung hill." They're some pretty strong language for, you don't do this. It's pretty serious consequences.

The chaos will be a "dung hill." Good insult there. It seems like a dig towards their enemies. You don't like us rebuilding the temple, while look what he said about you.

And then we finally get the completion of the temple.

It's dedicated, everybody comes to celebrate. It has this huge language, the sacrifices. So this is another concept that brings up with my students, the New Testament class. When we're talking about the temple and going to the temple to celebrate to sacrifice, we think about our temples today,

sacrifices they had, that's a really bloody day. There's a lot of smells, a lot of blood.

That's a really sensory experience to worship, to celebrate the temple and to worship. It would be very sensory for your whole body. This is a full full plan. Yeah, imagine the noise, the smells, the animals.

“There are days when I think of that and think, "I'm kind of glad we're not doing law,”

Moses, and he works." This would be a noisy, messy place to come worship.

One time I was in Jerusalem and I had one of those smoothies they offer, you know, almost everywhere. I took a wrong turn down like a butcher alley and oh my goodness it was smelly. There was animal parts everywhere. And you're like, wow, I like what you said there, Christine. This is

“sensory experience. Yes, that's a good way to put it. They had open markets in the Philippines”

when I was on my mission and I was like, "Oh, this is changing my relationship to me." It was something. A sensory experience is a good way to put it. And also that burning meat, too. You live in Texas. There's some barbecue joints. All my neighbors have smokers. We smell quite often. It's a good barbecue.

“All right, let's keep going. What do we do next?”

Yeah, so we have the sacrifices and it refers again to according to the book of Moses and it talks about the celebration of the Passover. Once again, we're connecting to the Passover, the Exodus, this return just like it was for the people from Egypt as they're setting God back in the temple, back in their presence. Coming up in part two. We moved the building part and now we're looking at the inside of the community.

It was kind of saying we're actually not done with figuring out who our community is a building that community and who we are because now we've got to deal with this internal problems. Besides all the other outside problems they're dealing with, it's a really random light. Just throw it in this, the story. Because yeah, we want to see what happens with the wall

in all these opposition. But you're like, nope, first we got to work on inside.

First we got to deal with this conflict. There's Nehemiah for you. He had to deal with all those issues.