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

Then Chapter 7, we finally get to Ezra.

The whole name of this book, we don't even get to Ezra till Chapter 7. This is another return group. We're actually at another group again coming up to Jerusalem. Zero Rebels and Joshua were over in 521, now we're to the time of Ezra probably around 458. There's some debate on that again, historically wise. Some people put Ezra actually later after Nehemiah. That's an interesting thing to think about. But for most traditions we see we put Ezra at 458, so another return he is returning with the kings backing behind him.

“He talks about Ezra being this scribe and this priest. He's also connected to, if you look even at the genealogy, genealogy is important.”

It connects them all the way back to Aaron, the first high priest of the Tabernacle.

So he's connected to Aaron, he has that authority. He's also connected to the scribes of Jerusalem to the priest of the time.

So he's got that authority in the Judean community. This idea he is a priest. He is a scribe and the KGB is already scribe, which we discussed at the beginning. Ready also means more like skilled or expert. And if we talk about scribes and ancient areas, it's not at all what we picture a scribe nowadays. They're not just writing. These are very involved people within administration, within the elite. They're the few people who can write. They're important figures within these systems. Even the fact that we're talking about Ezra having this release from the King to go, go to Jerusalem, give the law, but also check on everybody.

And this is the same instruction that he and my is going to get to. So he comes to teach the Torah. He again brings more supplies to the temple. He's there to teach the people of Jerusalem. And then in later chapters, we'll get the word. So he teaches, which is this law Moses. So he is this bringer of the law back to the community. So we have our temple.

Now we're getting our law. This is the second aspect of this return.

Like a Moses 2.0. Bringer of the law. Yeah. We'll see Ezra later in the book and Ema, again, these stories being brought together, which shows us how he does really give that law. So the rest of the book is Ezra teaching.

And dealing with some issues too. This goes a little bit back to the issues of imperfect community building. There's issues of inner marriage, which is actually not an issue in the law of Moses, but it becomes an issue here. They force people to be divorced from people who are not part of that community. So there's some sorrow there is that part of that building, the community, that imperfect part of deciding who we are. In verse 7, there went up some of the children of Israel and of the priests and the Levites and the singers and the porters and the nethanims.

“Maybe nethanim because I am as plural and Hebrew. What are nethanims?”

These are all personnel of the temple. So it's setting up the people that come into work at the temple. So we have priests. The singers are probably like musicians or people who help with the chanting. And then we have these porters. Other times they're called gatekeepers. They're probably the more of the administrative part of the temple. And then we have the nethanims or nethanims that comes from the root Natan, which means to give. So the givers of the temple really refers to more like the servants of the people, the people who are serving in the temple.

Which is kind of a cool base, right? Think about the people giving their temple workers, but they're giving the ones that are giving to the temple, giving of themselves to do that. This is great. I love understanding this. Ezra is a good guy, but you said he's doing some hard things. Yeah. I mean, probably most of these leaders, right? They are good guys. They're important. They're good religious leaders. But not doing hard things. Maybe the right choice is maybe not. We can't really judge that. So our place to judge the good or bad or what God specifically commended him to do or not.

We just know that there are good and bad that are happening together.

“Could I summarize it that way? Would that be okay that seven through ten are Ezra's teachings and community building and solving issues, stuff like that?”

Yeah. In reforms. I know you're excited about the book of Nehamaia. What do we do with this book? We're going to move on to the story because they were connected. This is just the next stage in rebuilding. We've got the temple. We've got the law. Now we need to build a city in its walls. The physical boundary of our community. This is what Nehamaia does for us. He builds our walls. I do love Nehamaia wrote some of my dissertation on some aspects of that because of what he does to it.

I'll get into that. Starts up with Nehamaia. He is the cut bearer to the king. This Moshala-Milith. Which is a pretty important position. In any age we have cut bears throughout history. The person that's close to the king that makes sure he does a die.

A brother or maybe someone in his community comes and gives them word about Jerusalem. We're now probably about 4.45 BC. We don't completely know history. It says, "You're in the time of art executes. There's a couple different art executes. We don't know exactly, but most people put it with art executes.

He's the first who reign from about 4.65 to 4.23." So we put Nehamaia probably around 4.45 coming to Jerusalem.

He is a brother and come and they say this land is in ruins. Jerusalem is in ruins. The people are suffering. Nehamaia becomes very sorrowful. He's mourning because of the sadness of the people. Which at the moment is kind of a little weird because you just read this really cool part about a temple being constructed and people being happy.

“And no we're sad again. It makes you pause. Especially if you're hearing it, right?”

You're like, "Alright, we're happy. We're good. We're studying community. Oh wait, we're in ruins again." But it makes you pause. You're thinking, "Oh, it's not done yet. We actually aren't complete." And we've got the temple. We've got the laws. The job isn't done. This restoration is not complete. So we're still sad. Because we haven't got everything ready yet.

That's real life. It's going well, but it's not sometimes.

Or it can be both again, right? The Persian period. Jerusalem is still in ruins. Academies good, but not near like what it was before with some of the past kings. So we sad. He comes to the king. The king is notices. His countenance says. He sees that he's sorrowful. I ask him what's wrong in chapter two. We get to that one. These are the verses that I think are really significant and what I talk about a lot in my work. In verse three.

“The king asks, "Why are you sorrowful? Are you sick?" And he says, "No, I'm not sick. I'm just really sad."”

Why should not my countenance be sad? I'm going to give you the king James version and then give you my own translation. The city, the place of my father's sepacurs lie waste and the gates are consumed with fire. They have been destroyed.

Whether we're talking about the historical memory of them being destroyed and fires in the Babylonians.

Or if there's recent fires, we don't really know that one. But we get this idea of this really severe destruction. Then the king asks them. So what's your request? And he says, "If it pleases the king, if your servant has found favor and I cite, send me to Judah, send me to the city of those tombs of my father's so I can rebuild it." This is where I pause a lot to think about this context of what he's calling. So he doesn't actually name the city Jerusalem here.

In this whole conversation, he doesn't say, "Oh, Jerusalem's destroyed. I got to go fix it." He just refers to the house of the tombs of my father's. I mentioned about tombs and then being important for inheritance. And the fact that people will come in and take bones out of tombs, to decorate and lose that inheritance. But also tombs being this very permanent aspect of a family of a house. This household, this kindred of families and lineages is so important having that tomb. That's your claim to your land, your claim to inheritance.

“That's why we keep talking about Abraham and the cave of Magpala.”

You see that throughout the stories into the books of kings and chronicles. We talk about the burials of the kings in the city of David and the king's and chronicles. It's a very important to note where burial is, and to note and to remember and to maintain your tombs. There's these traditions in the ancient world and actually continuing

of tombs being this place of memory. We continue to come back to our tombs. We come back to where we have buried our people, both to retain that memory of them, but also that connection to them. It was like so much more in ancient times. We talked about the fact that Lehigh and his family left. They left their home, but they left their tombs of their father's also.

No one was left too care for their family tomb to care for their families. Run really cool thing that in my research as I found, I look at the tombs around Jerusalem, the destroyed ruins and the settlements. The settlements a lot smaller. So there's not as many people living there, some of the elite were gone,

but if you look at these tombs that were built so they're carved into rock, they were built during the Iron Age, during the time of the kings. In the tradition of burial, you'd go in this tomb, a room with some benches around that you'd lay out the dead, observe the dead, and have a ritual of mourning for about a week. Then you'd leave the body there. Probably you'd return over the course of a year.

But then after a year when the bodies disintegrated and the bones are left, you gather up the bones and you put them into a hole or some type of collecting space. You're gathering all the bones of your fathers, the people that you are inheritors from. They also have remains and goods and pottery. There's a site called Katta Fanom, or these Mammila tombs that are near the city of Jerusalem.

They notice there's continuity in some of the material.

There's this indication that these tombs were continued to be used to be remembered.

They were robbed out like a lot of tombs are, and the ancient world tombs are like free game for robbers. But someone had memory of the tombs as well as ability to protect the tombs to make sure they weren't robbed out. Because plenty of others were around especially on Jerusalem. But there's a few times that weren't that were robbed out, and they continued to have goods in them from the Persian period. One of the things I argue is these people who are living Jerusalem living in ruins that's been destroyed,

they're farther away from these tombs because the city is a lot smaller. They're still going to these tombs.

“They're still remembering their dead because this claim to their dead is really important to this claim to both their inheritance.”

And they're claim to the city as well as those traditions that they're passing on in this worship of Yahweh. When Nehemiah comes here and says to the king, this is the city where this household of the graves of my fathers, he is staking that claim to the king of Persia who also for them is idea of tombs.

They have these grand house-like tombs that they have traditions of in Persia too.

So the king would know this, he would directly associate this idea of these tombs of these kings being imported in claims to the land, so he's instead of just saying Jerusalem, he's saying, this is my inherited land that is in ruins and destroyed. This is what the legacy the traditions of my family rests on, my identity, is over here in ruins. It sets the stage for the whole reason I'm going back to this city. It's because this is where my ancestors are, they have that claim to the land.

I need to rebuild that and retain that memory. Yeah, that's interesting. We talk about redeeming the dead. It might not just be about temple work, but about rebuilding the legacy they left and connecting to them. Yeah, that's also just anchor points in tradition.

During the time when I was writing my dissertation and getting into this material, actually towards the end, my dad passed away. Very real to me, this idea of what do we do with our dead.

“How do we bury them, what do we think about what's important to us?”

Why do we care about burying our dead, why do we remembering about them? And it really is a very intentional, a very personal aspect of who you are in your identity. And you carry those traditions and those stories on, and you have that here in the text. This idea, this is our anchor point. This is my tradition of remembering my past.

Wow. You were writing a dissertation. You had two little boys and your dad passes away. It was a rough time.

Going back to these times when things aren't always fun.

But in having those anchor points, that really drove Tom to me. There are certain traditions that I can hang onto, even if other things are rough or struggling. When it comes to especially the gospel or things I learned from my parents from my dad, that I can hold onto, that make me part of this community, even if I don't always feel like it. If I don't feel like I'm being the perfect community member.

I'm not the perfect church core right now. I'm not doing all these things, right? But sometimes it does go back to my dad knew this was true. He taught me this traditions. My parents taught me how to do this. It's important for me to continue it to my own son.

Sometimes maybe I go to church some days because I just need to take my son to church. He needs to go to church, even if I'm not feeling like going to church. We build upon those traditions and those anchor points. That's one of the things that me and my is doing because building on that anchor.

“Christina is now am I giving up a pretty nice position to go back and do a bunch of work?”

Yeah, he's probably living in the palace, having some life of luxury there with the servants and having the ear of the king. He doesn't completely forego that. He builds the temple. Yeah, one point he actually does go back to Persia. But then he'll return again 12 years later. Yeah, it's not a simple thing to just be like, "Hey, I'll just go out.

I'm going to go to Jerusalem for a bit." It's a big step, big thing to do. If you are in Persia, present day what? Iraq, how long does it take you to get to Jerusalem? Going back to Ezra, part of chapter seven actually really does get into,

not actually the trip but the preparation for the trip. It says it takes five months to get there. You definitely cross a desert. Wow, it seems dangerous too because those vessels were a lot of gold and silver and precious things and you're the open traveling with them. We had our state conference recently and President Swinton, our state president,

talked about going back to help rebuild the Navu Temple. Now he drove an air-conditioned comfort 19 hours from Salt Lake City back to Navu,

And now he pondered how much longer a walk it was for the pioneers to go the other direction

from Navu to Salt Lake City. But how important it was to build a temple. The travel time and effort is magnified so much when we think about what these people didn't like. He said, "Hey, Niyamai has got a high position." And he's like, "Yeah, I'll go."

That's impressive. He drinks yummy stuff for a living. I love that job. He might die, but where's my cup editor? The doctor pepper, you know.

Maybe it might be a bit of a stretch, but I might be able to say, "What am I willing to do to go to the temple to help my ancestors?"

“Now, how am I at a sacrifice thing a lot to go to the temple and rebuild?”

How much am I willing to sacrifice to go to the temple and return to my ancestors there? If only we had some temples close by in Utah where we live. You know, if only there were maybe one or two options, or 10 or 12. Yeah. Babylon, like the capital of Babylon, was part of modern day Iraq.

And then Persia was a little more south in modern day Iran. I heard somewhere once that there are Jews in Iran who say they've been there since the exile. Yeah, well actually a lot of Arab countries, especially Iraq in Iran. Do you have Jews living there basically since the time of exile? Up until like the 1940s when there are issues and they left.

There's a long history of Judaism in those other countries. As much as we like think about Israel being right, being the place of Judaism. We have a whole town mood from Babylon, right, this whole manuscript of the revival. They were writing their scripture over there too. Of all the sons of Israel of Jacob, it seems like the Jews are the ones, Judah,

who have always remembered their identity.

And the rest of us have to be reminded from a patriarchal blessing. When I read about Nehemiah, I'm like, wow, good guy, so far. Should I be thinking that Christina? For the most part, yes. Yeah, he cares about his homeland.

Yeah, he does care about his land. And we'll see that throughout there.

“The cool thing about Nehemiah is throughout this story.”

Whenever there's kind of time of conflict and chaos, we get a prayer from Nehemiah. He's kind of like our prayer guy, like in the end of chapter one. This is that sorrow of Jerusalem and this issue there. He ends it with a prayer to God, even after he's spoken. So he's first he's spoken to the king now speaking to God.

So you'll see like bits of times he will always respond to conflict with a prayer towards God. Interesting. Says that he tells them the things of God and they laugh at him. He doesn't fall into it. He's like, no, I'm going to keep bearing my testimony.

Definitely a very strong figure. I might walk through the end of chapter two with my teenage sons. Just this little exchange. I told them of the hand of God, which was upon me. They laughed and scorned and despised me.

Then I answered them and said, the God of heaven. He will prosper us. I like that little back and forth. I talked about God, they laughed at me. So I continued to talk about God.

“Yeah, and that's kind of like part and parcel of how Niamaya reacts”

and responds to these adversaries.

So we finally get the names of the adversaries.

Similar to the ones they're talking about as your Niamaya. We have Sandalot, Tobaya and Ghesha. These are regional leaders. Then they probably do have pretty good claims to the land. And some of the other chapters later.

They're related to the high priest to the temple. One of their sons is married to the daughter of the high priest. They're not really that much outside the community. They are very much part of it. They're worshiping Yahweh.

They're related to members of the priest to the temple. But we get this opposition between, hey, Niamaya has come. He's building the wall. A little bit, we get this parallel with Ezra. They want to help.

Niamaya says, no, you're not part of our people. You can't help. So they get mad. We get some more letters to the kings. But also we get some of this drama.

Right when he comes, he has opposition right away. These leaders meet them. They're like, you're kind of upsetting the balance of our system. We don't like you. So it says, at night time, he has to secretly go out and go around the city to check the city

and secret. And then he'll tell everybody what he's here to do. We get this more direct confrontation. These leaders are saying, we don't like you. You shouldn't be here.

And he responds with, I should be here. This goes back to again that claim to the land. My ancestors are here. The tombs of my fathers are here. You don't have claim to this land.

This is not where you are from.

And he's really going back to that message saying, I'm clarifying our boundaries here. You don't have your ancestors buried here. I do. So it's our land.

It's our god. Who is the god of heaven? And this is actually a really interesting phrase. This god of heaven term. We start to see it in Ezra as well as in Tenia Maya.

This is a term that's not very common. You see only in post-exilict texts like Daniel, Job, Assomes, you get a twice in Genesis. But it's not really a common word for God beforehand. You also don't see in Ezra Nia Maya.

Any other description of any other gods.

Whereas in the past stories,

you're going against the priests of other gods. You're acknowledging a priest of bell. That's a pretty common antagonist in the earlier stories of the kings. But in Ezra Nia Maya, you have no mention of any other gods. You're really getting to see these distinct signs of our god

as the one god he is universal. He is in the heavens. He is overall. He is directing. He is that pepper master with these other foreign kings with Cyrus,

with other leaders. God is the one king. He is overall. They're starting to not even acknowledge. This idea that other people have other gods.

Because God is our supreme god. We're building a temple and he dwells there. But his presence can be felt or seen anywhere else. And this goes back to that development of what becomes duty is in this fact that we can worship without our temple.

We can have access to God even if we're not ahead of his temple as well.

“The temple is important, but you don't absolutely have to have that temple”

to worship God. That goes back to that Ezra, what he did with setting up boundaries. Was it right? Was it not? We don't know.

They seem to be wanting to be worshiping God too. Of Yahweh, it's their same God. But they're not part of that community. Later on, they build a temple at Samaria. Which again, when we're reading it because we're reading it from the view of the Hebrew Bible

from the Old Testament, we're like, "Oh bad, there's a temple over there." Or you could also look at it as, "Hey, these people are also worshiping God. They want a place to worship. There's some political struggles in there too going on. Who has control over this house of God?"

Christina, in your mind, if they just allow other people to come and worship it, they save themselves a bunch of problems. But at the same time, in their problems, they're trying to be faithful in the problems they created. That is my life.

I'm trying to be faithful in the very problems I created. You take your kid to school, we're like, "We're going to church. We're going to be respectful. We're going to be righteous." And the whole time, you're not very righteous.

When you warn him and threaten him to be righteous, it's church.

“I think it also gets to this idea that it's complicated.”

There's not always a perfect answer to follow God's law.

So worship or to do you do the best you can. Know that you can unintentionally make wrong choices. It's just that complexity of being human, of believing God and trying to do the best you can. Yeah. What's it a good idea to do that boundary maintenance?

Because it sure causes them a bunch of problems. Maybe they'd be here saying, "Oh, you don't realize they wanted to change things. I don't know." On the other side too, maybe that was the reason they were able to retain who they are as. We are Jews to retain that identity by making sure their community is smaller

instead of expanding it and maybe it diffusing into other things. Maybe some of both. It's the opposite of missionary work. It's like, no, do not come in. We want to be part of it.

No. Lock the doors. Yeah. That makes me think of the fact that again, this is like God's gospel that basic doctrines are true. But different aspects of it or how we practice it change over time.

It looks different between different decades different centuries. Our church today looks very, very different from the early church with the things that we practice and do and how it looks. But we're still based in those basic doctrines. Then you could say that they're adversaries. They're not doing the right thing either, even though they weren't allowed in.

Going to attack and kill these people and stop their work, probably not the best idea either. We have very clear pictures saying these are not the good guys.

“They're plotting secret plans to come and kill me and Maya.”

If we skip over chapter three is another kind of a genealogy list, which is important. And that's the people building the wall. But if we skip that for now, this establishing part. If we go back to chapter four, sand a lot and all the other enemies are at their plotting to kill. Nia Maya, there is a lot of conflicts going on in dangerous aspects to the small building.

The dangerous job building the temple. Look at verse nine. We made our prayer unto God, set a watch against them day and night, verse 18. The builders, everyone had his sword girded by his side and so building. It's a dangerous job to build a temple.

The drama is definitely building.

Does that take us to chapter five? Yes and no. They've been building the wall. They have these outside adversaries.

“Suddenly we get to chapter five where it says, there's a great cry of the people.”

And of their wives against their brother and the Jews. Then you have this whole issue of actually some internal strife. Now they've got issues within their community. People are charging interest on loans. They're already it's a hard economic system.

There's tributes to the king, they're paying taxes. But also now it's internally. They're becoming in debt to one another. It says they're taking slaves of one another. This goes very much against the law of Moses.

We're there absolutely not supposed to take slaves of one another. We moved the building part and now we're looking at the inside of the community. But it's 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 like, just throw it in this the story. Because yeah, we want to see what happens with the wall and all these opposition.

But like, no, first we got to work on inside.

First we got to deal with this conflict. There's an EMI for you. He had to deal with all those issues. Seems like a pretty good leader.

“I think of every bishop, really society president or stake president who's like trying to deal with all these external problems.”

My people start fighting each other and you're like, oh, yes. Okay, internal problems now. This is the time when EMI goes to his community and says, you got to stop. He makes them give back the interest. Kind of writes the wrongs.

This is where he also says, I'm a governor of Persia. But I'm working alongside you. I'm not taking your taxes. I'm not taking your tributes. A little bit of a proof to God saying, I'm doing your work.

I'm being the leader you want me to.

And I'm being this example. Then we get to chapter six. We're back to the wall building. This is where the antagonism heaps up with this idea of these leaders trying to kill Niemaya to assassinate him. Through different combinations and plots of inviting him to these meetings.

Saying we need to come meet with you. And he says, no, I'm doing my work here.

“I'm not going to go knowing they want to do them harmed.”

They bribe a temple official, which he also sees behind those lies saying, come be safe in the temple. Come walk yourself up with a temple so they don't kill you. They're trying to kill you. Niemaya goes, I'm not even allowed to be in the temple. I'm not a priest.

So he sees behind the links that these antagonists are going. These enemies to kill him and to stop this work of this wall building. And if we set it within the engineering strength context, we think it's walls around a ruined city. We actually don't have a lot of archaeological evidence for walls during the Persian period. If there were walls, they would have been not very well built.

And this is not the greatest city in the world during the time of the Persian period. But this concept of law building is actually related to kingship in the ancient erased. The legacy of a king is building a city. And that's protecting your city being able to withstand any threat. This concept of wall building, it could be seen.

And they threaten that. They say, we're going to write the king and say, you are building a wall. You're trying to rebel. You're trying to assert the Persian king and become your king. Because wall building does mean, in some sense, this idea of kingship.

This is where Niemaya goes back and says, actually, the king told me to come do this. So I'm okay. They've built their temple. They've got their god, their religion. They've got their law to help them guide and worship.

Now they've got their community and their nation back with these walls completed. The city in the walls around are the completion of this return. This antagonism is really showing. We have overcome all these odds to bring ourselves back to where we need to be. After all this time away, after everything we've lost.

We've overcome that all and we are now building and have built our city. Chapter 6 is a great place to do a little comparison. Do you think with La Haontai and a Malakaya? Here, if I'm learning from Kristina correctly, now Maya is building the walls of the city. They're like, come on down here, so we can kill you.

He's like, now I am doing a great work. I cannot come down. And they keep coming up four times. He says, nope, I'm not coming down. And he never does.

John, I know. You are famous for the story of La Haontai and a Malakaya. So if you wouldn't mind sharing that, let's compare that to this story. Thank you in the Book of Mormon. As you know, there's this guy, a Malakaya.

They're in the middle of the reign of the judges, but he wants to be a king. Captain Meronai has to chase him out. And Malakaya goes among the lame nights.

Because the election didn't work.

“He gathers this army, but part way there just to shorten the story.”

A character named La Haontai says, we have no reason to go fight against the Nephites. He takes a bunch of followers, the more part of the lame and iron army, and goes up on top of the Mount Antipus. All of a sudden, here's a Malakaya down there going, "I can't overcome the Nephites with the small army." What do I do? So he sends messengers to go up the mountain and say, "Hey, La Haontai, come down and talk to Amalakaya."

La Haontai says, "No." So they go back down and they say, "Amalakaya, he said he's not coming." And they say, "We'll go ask him again." Tell him to come down here. So they go all the way up to the Mount Antipus again and say, "Hi, La Haontai, it's us again. Amalakaya's boys."

Listen, he just wants to talk to you, "Come down from your mountain." And La Haontai says, "No." So they come back down and they say, "Malakaya, he's not coming down." "Do you've heard me joke?" Malakaya says, "They'll become a down the mountain when they come."

I wish it said that, that would be funny. He says, "Go tell him to come down and tell him I just want to talk to him." So they go up again. I mean, there's a phrase that La Haontai uses that sounds great. We are fixed in our mind with a determined resolution.

We will not be subjected to go against the Nephites. They say, "Okay, so they come back down." Malakaya says, "It's not in the text." But he probably says, "If you want something done right, you gotta do it yourself." He goes up, sends the embassy the fourth time,

and they say, "Amalakaya is just down the path."

“Give me that plank on, I'll show you a poop, right?”

Then they pop, he's just right down there. I just love this idea of con-down just a little bit. The ways we can apply that is kind of fun. La Haontai comes down a little bit. She's Amalakaya who's called Cunning and Flattering in a Murderer.

And Amalakaya says, "Hey, I'm not your enemy. I'm your friend. I get an assuming." Because he's flattering. He says, "I just want to learn from you, La Haontai.

You're such a great general. Here's my idea." Bring your larger army down in the nighttime. They'll surround my smaller army. When my smaller army sees you, they'll say,

"Oh, let's surrender those guys." Late night, that's my brother in fact, I Ted. Let's just be one big happy army again. La Haontai says, "Okay." And we're like, "Don't do this, La Haontai."

He comes down in the nighttime, surrounds Amalakaya's army. Amalakaya says, "I will surrender my army to you

if you will make me second in command."

The way the Book of Mormon says that he desired to be a second leader. I just want to learn from you. So what happens? They all wake up. The Amalakaya's army surrenders to La Haontai.

Now, La Haontai is in command. Amalakaya is second in command. And you both know, "If you're second in command, and you really want to be first in command, and you have no conscience whatsoever,

what do you do?" You've got to kill him. And how does he kill him? Which is so... Thank you, Mormon, for abridging it like this.

He poisons him by degrees. If I come at you with a sword, with a javelin, with a cimiter, you know my intent. But if I come at you with a refreshing beverage,

you don't know my intent. That's Amalakaya. He poisons him by degrees. His last heartbeat, he thought he was in command. But I see where you're going.

Here is, isn't it interesting? Four times La Haontai was invited to come down. He finally did, and went from being an example to a warning. But here, Nehemiah says,

"I've been doing a great work. I cannot come down and watch the works cease." And they sent on to me four times after the sword. You're right, Hank, in my margin. I've got Alma 46 and 47.

I think it's a great contrast. Look at the one difference. He was doing something. La Haontai was up there. He wasn't doing anything.

But Nehemiah is like, "No, I'm actually doing some pretty important stuff here. I'm too busy for you."

“I think putting those two stories side by side can be really helpful.”

By the way, all this and Nehemiah is done in the plane of "Oh, no." When he says, "Come down." You don't just say, "No." You say, "Oh, no." Do you know what else?

Think about Jesus on the pinnacle of the temple.

How he's invited to come down and he never does it.

Those are the examples we want to look to, I guess. Sadly, not La Haontai. I try to make bite-y-nage boys too busy to sit. I am doing a great work and cannot come down. Plus, you want to kill me.

That's kind of keeping me from coming down to you. I think the lesson was named.

and a conference talk in general conference in 2009. I think that's why they named it. I'm doing a great work.

“Not be a great one to follow with your youth.”

Give them the talk, get a highlighter out for each of them, and let them go through that talk. Thanks for letting us take that little detour, Christina. I like the connection to think about the fact that he is working towards La Haontai who's not.

And this idea that it's really easy to allow complacency being the thing that kind of drives us from God. It's really easy. We got a lot of easy aspects of our lives that are societies, especially compared to the ancient world.

They kind of had to always be working.

We have a lot more leisure time. Sometimes that's the most dangerous aspect of our lives. And distraction too, you might say. Yeah. One of the things I've heard Hank teach is,

be careful to discern who are your friends and who are your enemies. Because, me and my clearly knew what they were up to. Sounds like La Haontai was not quite sure. It's just a friend or an enemy. Especially a guy that offers you a beverage.

If you're doing something useful, I would never do that. And now I'm doing that thing. You're being poisoned.

“And isn't it interesting that La Haontai thinks he's in control”

the entire time? But he lost control. The moment he came down just a little bit. That's when he actually lost the control of the situation. Wow.

Thanks, John. Thanks for doing that. Thanks, Christina. Let's keep going. What happens to now am I in next?

All right. Well, he finally finishes the wall. Got that. In verse 15, the wall was finished in the 25th day, the month of a loo. The thing that you kind of expect to see in this story is,

All right, we're happy. We're all as built. But it continues. The story continues saying, and they're still opposition. And then we can get a full circle with chapter seven.

Going back to again, these books being together. Going back to this idea. We've got a temple. We've got a law. We've got our city and our walls.

Now we're bringing them together. Now we have Ezra returning.

“They probably never actually interacted.”

But we have the story of Ezra coming back and giving and teaching the law to the people,

which is also a really interesting different aspect of the religion that they've never seen before.

This idea that he is not only giving the law, or at least so speaking it to them. But he's also having the other priests and scribes. Go and teach. They're going to the people to teach them a law. To help them understand it.

They're really making this more of a communal aspect of worship. You had never seen this before. They're giving them this control or this connection to God that you hadn't had before. The priests were doing that. The king was doing that.

He was his job to be the mediator with God. We are a community now. We are our people and now it's in all of our hands. The community's hands to do this individually. You learn the law. You follow it. And you worship God according to that.

Christina, they are now a community. The rebuild has for all intents and purposes has happened. What's the rest of the book about? It's a little bit of this random conglomeration of stories in here. In chapters seven, it has the little indication. They finish the law. They're still the opposition.

Chapter 12. As a community, they walk around the city. And they end up at one of the gates of the temple in this procession. Chapter eight, they bring, as are in. And it's the people asking, as are.

As are you have the law. Teach is the law. Which is when he reads the law. She has a law. Teach is the people.

We get that communal worship aspect. So that takes one day. One day they do the law. Everybody's participating the law. Verse 10, they have this idea of celebration going on. So the walls built, they're learning the law.

And he says unto them, go your way. Eat the fat, drink so celebrate. Celebrate this idea that the walls are built. The last line of the verse is really nice, too. It says, for the joy of the Lord is your strength.

The word that's used for joy there is not the common word that's used. This general idea of joy. That word is different. The word that's used for this general joy, the word they use in verse 10 is called His headva.

And this is actually used one other time in the Hebrew Bible and chronicles. And it's used in the context of joy and strength. So there's this plan words that saying that the joy of the Lord is your strength. It's a different kind of joy than just a general idea of happiness or joy. Only found in one other place.

Then the second day, this is when it gets more to the leaders, the priests,

the heads of the families. And we get another this reinstating of that festival of boost, the Sukkot tradition. Again, bringing back to connecting to our Exodus full circle. Now we are celebrating the boost. We are telling all the people to build their own Sukkot, their own boost to celebrate it.

It is a communal time of joy and aspect to celebrate this in a way that hadn't been done before.

Yes, mostly just any type of indication of a non-secure building a residence.

“And even in verse 17 when it talks about it, talks about the people who are doing it”

are all the congregation of them that were come again out of the captivity made boost. Again, the people that came at a captivity from this current exile, but also referring back to those captivity in Egypt. Ending the connection that story with Ezra Nia Maya, we get into later chapters 11, 12, 13. They're finishing up the story with continuing to de-reforms set up the law.

This is where we get another issue of actually the same issue of inner marriage. But all going into this idea of establishing our community and defining the people that we are. The ending of Ezra Nia Maya, it doesn't leave you in a happy place. You are happy, but you're also not. We're exiled. We got the edict from Cyrus. So you want Ezra Nia Maya to be this culmination of this all right. We're good.

We're happy, we're fulfilled, but they're not. Which is why now it is that bridge into the New Testament. They haven't completely got there yet. We're still in this period of return and rebuild.

“That's the heritage of Judaism and how it develops.”

We're still in this. They're always looking forward to that hope for the future, remembering the past and the traditions.

But there's still more to come. Christina, this has been fantastic. I feel like I really understand these texts so much more. John, I've said this before that part of worshiping God is worshiping God with your mind, mind and strength. So I feel like when I take the time to listen to someone who knows their stuff like Christina

and really understand. I feel like that's a form of worship. I love that we don't check our brains at the door when we come to church. It's like no learn about it. I reading in Nia Maya 8 when Ezra stood up to read and I'm thinking how exciting if you had lost the book of the law, how exciting to read it.

To mind if I read Nia Maya 8 3, he read therein before the street that was before the water gate from the morning until midday before the men and the women and those that could understand and the ears of all the people were attentive unto the book of the law. Skip over to verse 8, so they read in the book of the law of God distinctly and gave the sense and the footnote says gave the sense means

gave the commentary by the power of the Holy Ghost and caused them to understand the reading. Then it comes that verse you highlighted Christina for the joy of the Lord as your strength. Imagine you haven't heard this for years or decades. They're reading this and how they would sit there all day and listen to it. You might have heard parts of it but to actually have it to listen to it and then be taught it to learn and be saying,

okay now let's actually tell you to understand that rather than just hearing it. It's giving them a chance to be participating in it. It's exactly what you did today for as Christina, you gave the sense. You explained it to us. Give us some backstory and it's really fun to understand these things.

Christina let me ask you as a biblical scholar you might think oh you'll lose your faith. You study biblical scholars should be a loser faith yet you and so many others like you that we've had on this year. It increases their faith. What's that experience been like? Maybe just changes my faith.

One of the things that draws me to as many of my is that idea of community or figuring out your place or identity. I'm not a super emotional person.

I don't always connect on the emotional level.

I guess for me and you talked about this idea too that the glory of God is intelligence. Part of worshiping God is learning about him and learning the facts and the stories and the traditions. That's to me what really gets me.

“That's how I practice my spirituality, my faith is when I learn better and when I know it.”

Then I can say yes, I really do know it. When I'm telling you this, that's my testimony. That is me saying this happened. There's these awesome things in the book. Love the writers of these beautiful texts.

They were brilliant. The way they drew in different traditions and stories and played with words. They must have been inspired somehow. You see that in the text. And so I love getting into that text, the scripture to see.

These are the workings of God in a way that's very tangible and yes complicated because we're complicated. Learning that nitty gritty of the issues of that really helps and my way find my path to God. How I live my religion. Wow. That's so well said.

Well, I want to be a ready scribe one of these days. That's my goal.

And they're making mistakes. The word is helping them deal with those mistakes and yet still have wonderful experiences. That's my life. That's my experience. These are kind of forgotten books.

Maybe we feel that in our life sometimes, right? We talked about this before. A lot of people are going through rebuilds in their life. Do you want them to be glorious and perfect? But they're not.

And that's okay.

Some ideas I'd never knew before that they took their bones.

Just being the proximity of your ancestors. I think I take that for granted. When I go down 33rd South, sometimes I'll salute mom and dad. Because that's where the wash hatch lawn is, where they're buried. Imagine having to leave that where I could never do that.

And that's really an interesting thing you brought up, especially in our tradition.

“Our families, our ancestors being so important.”

This was important for them to go back to Jerusalem. I love it. Kristina, a big part of this was Ezra studying and explaining scripture. We could almost insert your name in there. Kristina, who studies and explains scripture.

Why do you enjoy that? So much. I do it too. I'm not to the scholarship that you are, but I and John loves it too. We love reading, understanding, and then explaining scripture.

I can tell you love it. So I just want to know why you love it. Back to that idea of knowledge is spiritual power. It opens the door for a lot of people. Sometimes I feel like all of us have some degree of, I don't feel the same as this person.

I'm not worshiping the same, or I must not be doing something right to be part of this church, or this community or this ward that I'm in. I'm not the same. So then when I can teach scripture and so there are different paths or journeys to finding this community of God. When my teach scripture and show that, here's the complexity.

Here's the beauty of just being an imperfect person and God works through everybody like that. Sometimes it's really just fun to show that imperfection of people in the text. Even though there's good parts too, so teach in the good part.

But I really like teaching the parts that you don't always think about, or doing the stories that you don't always want to read,

because they're not nice and happy all the time, because that's our life. So it's the reality of our life. In speaking to the messiness of scripture and the messiness of life. Sometimes we get in our head that righteousness looks a certain way, which will have ups, do a little better, and do a little better, and do a little better.

If you take a step backwards or sideways, I've noticed that as you've taught us today, you're saying, "Hey, that's okay, that's part of this. It's definitely not perfect. It's quite messy." That's really why I love reading some of these texts like this in these stories. We go all directions when it comes to worship into life and to how we live it and how we connect to God. If you look at the Psalms, they kind of run the whole gamut of worship of feelings.

We also have an Old Testament to show us it can be really chaotic,

“and I am definitely part of that case. My life is very much chaos.”

We're not where we thought we'd be in life. There's a talk someone gave in a my ward. I'll be guys to go who talks about seasons of life. I really like to comparison this idea that we're all in different seasons. And in each season, our worship and our connection with God might look a little different.

Maybe we backped a little bit. Now I'm in the midst of kids. I'm struggling to make sure they get to church. My husband plays the organ, and so I sit with them and sat for meeting. I have no idea what's being said. My focus is to get them to sit in the chair. And that's my worship, maybe something to make sure.

They learn these traditions or practices of just going to church and being part of the community. Whereas at some point, they'll be older. They'll sit better. I'll start listening more and then I'll do something a little bit different. It just looks different for us all.

That's okay because that's that promise of God and the text that he's always there.

He's always going to fulfill his promises, either when we're ready or when he's ready. And the way it should be, even if it's not in the way that we expect it to be. And that's really the beauty of especially Old Testament and the things we learned from me. So well said. Thank you for that. John, what a great day.

We did have a great time. I've been really touched. I'm really going to think through the non-linear worship.

“I think that's beautiful. It's okay for life to be messy, you're making great decisions, you're making poor decisions.”

There is great joy and there's also tears. Sometimes you can't tell the difference between the two. I love it. Christina, you've been just fantastic today. Thank you for your time.

I think it's been fun to go through the scriptures and do that.

With that, we want to thank Dr. Christina Olson for spending her time with us today.

“We want to thank our executive producer, Shannon Sornson, our sponsors, David and Verlas Sornson, and every episode.”

We remember our founder, Steve Sornson. We hope you'll join us next week. We're going to keep going through the Old Testament on follow him.

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