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D. H. Lawrence took an opposing, pessimistic view of Revelation in the final book he wrote, "Apocalypse". He saw the language which Revelation used as being bleak and destructive; a 'death-product'. Instead, he wanted to champion a public-spirited individualism (which he identified with the historical Jesus supplemented by an ill-defined cosmic consciousness) against its two natural enemies. One of these he called "the sovereignty of the intellect" which he saw in a technology-based totalitarian society. The other enemy he styled "vulgarity" and that was what he found in Revelation. "It is very nice if you are poor and not humble ... to bring your enemies down to utter destruction, while you yourself rise up to grandeur. And nowhere does this happen so splendiferously than in Revelation." Lawrence did not consider how these two types of Christianity (good and bad in his view) might be related other than as opposites. He noted the difference meant that the John who wrote a gospel could not be the same John who wrote Revelation.
His specific aesthetic objections to Revelation were that its imagery was unnatural and that phrases like "the wrath of the Lamb" were "ridiculous". He saw Revelation as comprising two discordant halves. In the first, there was a scheme of cosmic renewal in "great Chaldean sky-spaces", which he quite liked. After that, Lawrence thought, the book became preoccupied with the birth of the baby messiah and "flamboyant hate and simple lust ... for the end of the world". Lawrence coined the term "Patmossers" to describe those Christians who could only be happy in paradise if they knew their enemies were suffering in hell. Academic. Modern biblical scholarship attempts to understand Revelation in its 1st-century historical context within the genre of Jewish and Christian apocalyptic literature. This approach considers the text as an address to seven historical communities in Asia Minor. Under this interpretation, assertions that "the time is near" are to be taken literally by those communities. Consequently, the work is viewed as a warning not to conform to contemporary Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgment.
New Testament narrative criticism also places Revelation in its first century historical context but approaches the book from a literary perspective. For example, narrative critics examine characters and characterization, literary devices, settings, plot, themes, point of view, implied reader, implied author, and other constitutive features of narratives in their analysis of the book. Although the acceptance of Revelation into the canon has, from the beginning, been controversial, it has been essentially similar to the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was heterodox, and what was even heretical. Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman imperial culture was John's central message. Thus, the letter (written in the apocalyptic genre) is pastoral in nature (its purpose is offering hope to the downtrodden), and the symbolism of Revelation is to be understood entirely within its historical, literary, and social context. Critics study the conventions of apocalyptic literature and events of the 1st century to make sense of what the author may have intended.
Scholar Barbara Whitlock pointed out a similarity between the consistent destruction of thirds depicted in the Book of Revelation (a third of mankind by plagues of fire, smoke, and brimstone, a third of the trees and green grass, a third of the sea creatures and a third of the ships at sea, etc.) and the Iranian mythology evil character Zahhak or Dahāg, depicted in the Avesta, the earliest religious texts of Zoroastrianism. Dahāg is mentioned as wreaking much evil in the world until at last chained up and imprisoned on the mythical Mt. Damāvand. The Middle Persian sources prophesy that at the end of the world, Dahāg will at last burst his bonds and ravage the world, consuming one in three humans and livestock, until the ancient hero Kirsāsp returns to life to kill Dahāg. Whitlock wrote: "Zoroastrianism, the state religion of the Roman Empire's main rival, was part of the intellectual environment in which Christianity came into being, just as were Judaism, the Greek-Roman religion, and the worship of Isis and Mithras. A Zoroastrian influence is completely plausible".
Old Testament origins. Much of Revelation employs ancient sources, primarily but not exclusively from the Old Testament. For example, Howard-Brook and Gwyther regard the Book of Enoch as an equally significant but contextually different source. "Enoch's journey has no close parallel in the Hebrew scriptures." Academics showed little interest in this topic until recently. An anonymous Scottish commentary of 1871 prefaces Revelation 4 with the Little Apocalypse of Mark 13, places Malachi 4:5 ("Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord") within Revelation 11 and writes Revelation 12:7 side by side with the role of "the Satan" in the Book of Job. The message is that everything in Revelation will happen in its previously appointed time. Steve Moyise uses the index of the United Bible Societies' Greek New Testament to show that "Revelation contains more Old Testament allusions than any other New Testament book, but it does not record a single quotation." Perhaps significantly, Revelation chooses different sources than other New Testament books. Revelation concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers.
Yet, with Revelation, the problems might be judged more fundamental. The author seems to be using his sources in a completely different way to the originals. For example, the author borrows the 'new temple' imagery of Ezekiel 40–48 but uses it to describe a New Jerusalem which, quite pointedly, no longer needs a temple because it is God's dwelling. Ian Boxall writes that Revelation "is no montage of biblical quotations (that is not John's way) but a wealth of allusions and evocations rewoven into something new and creative." In trying to identify this "something new", Boxall argues that Ezekiel provides the 'backbone' for Revelation. He sets out a comparative table listing the chapters of Revelation in sequence and linking most of them to the structurally corresponding chapter in Ezekiel. The interesting point is that the order is not the same. John, on this theory, rearranges Ezekiel to suit his own purposes. Some commentators argue that it is these purposes – and not the structure – that really matter. G. K. Beale believes that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulfillment of Daniel 7. Richard Bauckham has argued that John presents an early view of the Trinity through his descriptions of the visions and his identifying Jesus and the Holy Spirit with YHWH. Brandon Smith has expanded on both of their proposals while proposing a "trinitarian reading" of Revelation, arguing that John uses Old Testament language and allusions from various sources to describe a multiplicity of persons in YHWH without sacrificing monotheism, which would later be codified in the trinitarian doctrine of Nicene Christianity.
Olivet discourse. According to James Stuart Russell, the book is an exposition of Olivet Discourse found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21. Russell suggests there are parallels between the prophecy told by Jesus to the disciples and the prophecy recorded in the Book of Revelation, such as wars, famines, pestilence, earthquakes, false prophets, the darkening of the sun and moon, and stars falling from heaven. Figures in Revelation. In order of appearance:
Books of Kings The Book of Kings (, "Sēfer Məlāḵīm") is a book in the Hebrew Bible, found as two books (1–2 Kings) in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel. Biblical commentators believe the Books of Kings mixes legends, folktales, miracle stories and "fictional constructions" in with the annals for the purpose of providing a theological explanation for the destruction of the Kingdom of Judah by Babylon in c. 586 BC and to provide a foundation for a return from Babylonian exile. The two books of Kings present a history of ancient Israel and Judah, from the death of King David to the release of Jehoiachin from imprisonment in Babylon—a period of some 400 years (). Scholars tend to treat the books as consisting of a first edition from the late 7th century BC and of a second and final edition from the mid-6th century BC. Contents. The Jerusalem Bible divides the two Books of Kings into eight sections: 1 Kings.
The Davidic succession (1:1–2:46). David is by now old, and so his attendants look for a virgin to look after him. They find Abishag, who looks after him but they do not have sexual relations. Adonijah, David's fourth son, born after Absalom, decides to claim the throne. With the support of Joab, David's general, and Abiathar, the priest, he begins a coronation procession. He begins the festivities by offering sacrifices at En Rogel in the presence of his brothers and the royal officials, but does not invite Nathan the prophet; Benanaiah, captain of the king's bodyguard, or the bodyguard itself; or even his own brother Solomon. Nathan comes to Bathsheba, Solomon's mother, and informs her what is going on. She goes to David and reminds him that he said Solomon would be his successor. As she is speaking to him, Nathan enters and explains the full situation to David. David reaffirms his promise that Solomon will be king after him and arranges for him to be anointed at the Gihon Spring. The anointing is performed by Zadok the priest. Following this, the population of Jerusalem proclaims Solomon king. This is heard by Adonijah and his fellow feasters, but they do not know what is happening until Abiathar's son Jonathan arrives and informs them. With Solomon officially enthroned, Adonijah fears for his life and claims sanctuary; Solomon decides to spare him unless he does something evil.
David advises his son on how to be a good king and to punish David's enemies, and then dies. Adonijah comes to Bathsheba and asks to marry Abishag. Solomon suspects this request is to strengthen Adonijah's claim to the throne and has Benaiah put him to death. He then takes away Abiathar's priesthood as punishment for supporting Adonijah, thus fulfilling the prophecy made to Eli at the start of 1 Samuel. Joab hears what is going on and himself claims sanctuary, but when he refuses to come out of the tabernacle, Solomon instructs Benaiah to kill him there. He then replaces Joab with Benaiah and Abiathar with Zadok. Solomon then instructs Shimei ben Gera, the Benjaminite who cursed David as he was fleeing from Absalom, to move to Jerusalem and not to leave. One day, two of Shimei's slaves run away to Gath and Shimei pursues them. When he returns to Jerusalem, Solomon has him put to death for leaving Jerusalem. Solomon in all his glory (3:1–11:43). Solomon the sage (3:1–4:34). Solomon makes an alliance with Egypt and marries the Pharaoh's daughter. After this, he continues the ancient practice of travelling between the high places and offering sacrifices. When he is at Gibeon, God speaks to him in a dream and offers him anything he asks for. Solomon, being young, asks for "an understanding heart to judge" (שָׁפַט). God is pleased and grants him not only "a wise...heart" (חכם), but also wealth, honor, and longevity, on the condition that Solomon is righteous like his father David. Solomon returns to Jerusalem and holds a feast for his servants in front of the Ark of the Covenant.
After the Judgment of Solomon amazes the Israelites, he appoints a cabinet and reorganizes the governance of Israel at a local level. The nation of Israel prospers and Solomon's provisions increase. Solomon the builder (5:1–9:25). Over a period of seven years, Solomon works to fulfill David's vow of building a temple to God with wood provided by the king of Tyre, Hiram I, an old friend of David's. He also builds himself a palace, which takes him thirteen years. Once the Temple is finished, Solomon hires a Tyrian half-Naphtalite named Huram to create the furnishings. When finished, the things which David prepared for the Temple are brought in, and Solomon organizes a ceremony during which the priests carry the Ark of the Covenant into the Temple. A cloud fills the Temple, preventing the priests from continuing the ceremony. Solomon explains that this is the presence of God, and takes the opportunity to make a dedication speech. The dedication is completed with sacrifices, and a celebration is held for fourteen days. God speaks to Solomon and accepts his prayer, re-affirming his vow to David that his House will be kings forever unless they begin worshipping idols.
Solomon gives twenty towns in Galilee to Hiram as thanks for his help, but they are virtually worthless. He begins building and improvement works in various cities in addition to his major projects in Jerusalem and puts the remaining Canaanites into slavery. Solomon the trader (9:26–10:29). Solomon builds a navy. The Queen of Sheba hears of Solomon's wisdom and travels to Jerusalem to meet him. Upon arriving, she praises him, saying she did not fully believe the stories about Solomon until she came to see him. The Queen gives Solomon 120 talents and a large amount of spices and precious stones, prompting Hiram to send a large amount of valuable wood and precious stones in response. Solomon also gives the Queen gifts and she returns to her country. Solomon by now has 666 talents of gold, and decides to forge shields and cups. He also maintains trading relations with Hiram, from whose country he receives many exotic goods. Overall, Israel becomes a net exporter of golden goods. His decline (11:1–43). Solomon amasses 700 wives and 300 concubines, many from foreign countries, including from countries God told the Israelites not to intermarry with. Solomon begins to adopt elements from their religions, and builds shrines in Jerusalem to foreign deities. God informs Solomon that because he has broken his commandments, the entire kingdom except one tribe will be taken away from his son.
At the same time, Solomon begins to amass enemies. A young prince named Hadad who managed to escape Joab's attempted genocide of the Edomites, hears Joab and David are dead, and returns to Edom to lead his people. Meanwhile, to the north, the Syrian king Rezon, whose Zobahite army was defeated by David, allies himself with Hadad and causes havoc for Israel from his base in Damascus. On the home front, Jeroboam, who supervised the building of Solomon's palace terraces and the reconstruction of the city walls, encounters the prophet Ahijah the Shilonite on the road out of Jerusalem. Ahijah tears his cloak into twelve parts and gives ten of them to Jeroboam, saying that Jeroboam will rule over ten tribes of Israel upon Solomon's death as punishment for Solomon's idol worship. In response, Solomon tries to kill Jeroboam, but he flees to Egypt. Solomon dies after having reigned for forty years and is succeeded by his son Rehoboam. The political and religious schism (12:1–13:34). Rehoboam travels to Shechem to be proclaimed king. Upon hearing this, Jeroboam returns from Egypt and joins Rehoboam's older advisors in asking for the people to be treated better than under Solomon. Instead, Rehoboam turns to his friends for advice, and proclaims that he will treat the people worse. This greatly displeases the Israelites. When he sends a new minister of forced labour named Adoniram, they stone him to death. Rehoboam returns to safety in Jerusalem. The Israelites proclaim Jeroboam king. Judah remains loyal to Rehoboam, and he also controls Benjamin. From these two tribes, Rehoboam amasses an army to attack the north, but the prophet Shemaiah prevents the war.
Back in Shechem, Jeroboam becomes worried about the possible return of his tribes to loyalty to the House of David, and decides the best way to prevent this is to stop them worshipping the God of Israel, since he considers the point at which they are most likely to defect to be when they travel to Jerusalem to offer sacrifices. To this end, he sets up golden calves at altars at Bethel and Dan and appoints his own priests and festivals. One day, a prophet comes by and announces that some day a Davidic king named Josiah will be born and violently abolish Jeroboam's religion. Seeking to seize him, Jeroboam stretches out his hand, but it becomes withered and, as a sign, the altar splits open and its ashes pour out. Despite all this, Jeroboam does not change his ways. Later, the prophet is tested by a false prophet from Samaria and fails, dying in a lion attack as punishment. The Samarian prophet mourns his demise and requests to be buried next to him upon his own death. The two kingdoms until Elijah (14:1–16:34).
Jeroboam's son Abijah becomes ill, so Jeroboam tells his wife to go in disguise to Ahijah, who has become blind with age. God tells Ahijah of the arrival of Jeroboam's wife. Ahijah prophesies the end of the House of Jeroboam, beginning with the death of Abijah, who will be the only member of the royal house to be buried. He prophesies that a usurper king will arise who will accomplish this. Jeroboam dies, and is succeeded by his son Nadab. Meanwhile, in the Kingdom of Judah, the people set up high places, sacred stones and Asherah poles to foreign gods, and even allow male temple prostitution. The pharaoh Shishak sacks Jerusalem and takes all the royal and Temple treasures, including Solomon's gold shields, prompting Rehoboam to make bronze ones to replace them. Rehoboam dies and is succeeded by his son Abijah, a grandson of Absalom. Abijah is as bad as his father, but God continues to protect him and his family because of the promise He made to David. When Abijah dies, he is succeeded by his son Asa. Asa, in contrast to his father and grandfather, is a good king, on par with David. He abolishes male temple prostitution and destroys idols, and even deposed his grandmother as Queen mother due to idolatry. He moves a collection of gold and silver objects back into the Temple. However, when he goes to war against Baasha of Israel, he gives the royal and Temple gold and silver to Ben-Hadad, king of Aram, to get him to break a treaty with Israel and attack with him. Ben-Hadad is surprisingly successful, and Baasha must withdraw from Ramah, leading Asa to issue a decree that Ramah's fortifications be taken down and used to build Geba and Mizpah. Asa dies an old man and is succeeded by his son Jehoshaphat.
Back in Israel, Nadab is on the throne. Like his father, he is evil. Baasha, son of an Issacharite named Ahijah, plots to kill him and succeeds in a sneak attack, taking him by surprise during the Siege of Gibbethon, a Philistine city. He then proceeds to kill Jeroboam's whole family, fulfilling the prophecy of Ahijah the prophet. However, Baasha commits the same sins as Jeroboam. God therefore informs the prophet Jehu that he will also end the House of Baasha. Baasha dies and is succeeded by his son Elah, who soon falls victim to a plot led by his charioteer Zimri. Zimri becomes king after Elah's killing, and fulfills the prophecy of Jehu; however, Zimri's army now proclaims its commander Omri as king and returns to Tirzah to lay siege to it. Seeing he is losing, Zimri sets fire to the palace. The start of Omri's reign faces factionalism, with half his subjects supporting Tibni, son of Gibnath as king. He buys the hill of Shemer, upon which he builds the city of Samaria. However, he is the worst king yet. When he dies, he is succeeded by his son Ahab, who himself overtakes Omri in his evilness. Upon his marriage to Jezebel, daughter of Ethbaal, king of Sidon, he introduces the worship of Baal, building him a temple and setting up an Asherah pole. Meanwhile, a nobleman named Hiel of Bethel activates the curse proclaimed by Joshua by rebuilding Jericho, resulting in the death of his oldest and youngest sons.
The Elijah cycle (17:1–22:54). The great drought (17:1–18:46). A new prophet arises in Israel, named Elijah, who informs Ahab of a years-long drought about to begin. God then tells Elijah to hide in the Kerith Ravine, where he drinks from the stream and is fed by ravens. When the brook dries up, God tells Elijah to travel to Zarephath, where a widow will feed him. She is more than happy to give him water, but when he asks for bread, she informs him that she is just about to make a small loaf – only enough that she and her son may eat it as their last meal. Elijah instructs her to make him some anyway, telling her that she will not run out of food until the famine is over. Soon, the widow's son becomes ill and dies. At the widow's insistence, Elijah raises him from the dead. Three years later, God tells Elijah to return to Ahab because the drought is coming to an end. On the way, Elijah meets his administrator Obadiah, who was hiding prophets during Jezebel's persecutions, and asks him to tell Ahab of his arrival. Seeking to end the worship of Baal for good, Elijah tells Ahab to invite four hundred priests of Baal and four hundred of Asherah to the top of Mount Carmel. There, he upbraids the people for their duplicity, telling them to choose either worship of the God of Israel or of Baal.
He then proposes a challenge: he and the priests will each prepare a sacrifice, and then call upon their respective gods to send fire to burn it. When the priests attempt to call down fire, none comes. On the other hand, despite having the Israelites pour much water over his altar, when Elijah prays for fire God sends it, accepting the sacrifice. Elijah orders the priests of Baal be killed, and informs Ahab of the coming rain. Climbing to the top of the mountain, Elijah sends his servant to look out to sea. After returning seven times, the servant eventually sees a small cloud rising far out at sea. Elijah tells the servant to inform Ahab to return to Jezreel in his chariot, while Elijah manages to run ahead of him. Elijah at Horeb (19:1–21). When she hears what has happened, Jezebel threatens to kill Elijah, causing him to run for his life. In the wilderness near Beersheba, Elijah, fed up, asks God to kill him. Instead, an angel supplies him with food, which gives him the strength to continue a further forty days until he reaches Mount Horeb, where he falls asleep in a cave. When Elijah wakes up, God tells him He is about to pass by. An earthquake occurs and a fire starts, but neither contain God.
Instead, God appears in the form of a whisper. After hearing Elijah's concerns about being killed, he instructs him to go to Damascus, where he is to anoint Hazael as king of Aram, Jehu as king of Israel and Elisha as Elijah's own successor. Elijah finds Elisha plowing with oxen. Elisha says goodbye to his parents, kills his oxen and cooks them by burning his plowing equipment. He distributes the meat to his neighbours and sets off to follow Elijah. The Aramean wars (20:1–43). Ben-Hadad II, the new king of Aram, raises an army and sends messengers demanding all Ahab's gold and silver, and the best of his wives and children. While agreeing to this demand, after consulting his advisors he decides not to accept a follow-up demand requesting anything else of value in his palace or his officials' houses. In response to this situation, Ben-Hadad attacks Samaria. At this point, Ahab receives a prophecy that his junior officers will defeat Ben-Hadad if Ahab starts the battle. Ben-Hadad tells his men to take the advancing troops alive, but each junior officer kills his Aramean equivalent.
The Arameans, including Ben-Hadad, begin a retreat, but Ahab's army inflicts heavy losses. The prophet who brought the first prophecy tells Ahab to improve his defences, since the Arameans will attack again. Ben-Hadad's advisors reason that the reason they lost was because God lives in the hills, leading them to attack Aphek, a city on the plains, the following spring. In response to this, God agrees to give the Israelites another victory to demonstrate his omnipresence. After a disastrous first day, Ben-Hadad sends messengers to Ahab, begging him to spare him. Ahab sends for Ben-Hadad, who offers to return the land his father took from Israel. The two kings sign a treaty and Ben-Hadad leaves. After failing to get another prophet to strike him with his weapon, resulting in that prophet's death by lion, a prophet manages to get someone else to do it and appears before Ahab, telling him a parable about how his failing to guard a man in battle means he now must pay a talent. When he removes his headband, and Ahab sees he is a prophet, he tells Ahab that he will die because he spared Ben-Hadad, who God had told him to kill.
Naboth's vineyard (21:1–28). Some time later, Ahab attempts to buy a vineyard belonging to Naboth the Jezreelite. When Naboth will not sell it to him on account of it being his inheritance, Ahab sulks and refuses to eat. Jezebel proclaims a day of fasting, upon which two false witnesses accuse Naboth of cursing God and the king. He is stoned to death, allowing Ahab to take possession of the vineyard. In response, God tells Elijah to confront Ahab and inform him that he will die in the vineyard and that his descendants and Jezebel will be wiped out. This has marked the peak of Ahab's evilness, and indeed the evilness of any king of Israel. Ahab repents, so God allows the disaster Elijah prophesied to come during the reign of his son instead. Another war with Aram (22:1–38). Three years pass with peace between Aram and Israel. Aram still possesses Ramoth-Gilead and, when Jehoshaphat agrees for the Judahite army to accompany him on a campaign during a state visit, Ahab decides to take it back. Four hundred prophets agree this is a good idea, but Jehoshaphat asks to speak with a prophet of God. Ahab reluctantly calls Micaiah, whom he dislikes for never prophesying in his favour. When he arrives, a prophet named Zedekiah uses a strange hat with horns to claim that Ahab will have victory over the Arameans.
Michaiah tells Ahab that if he attacks Ramoth-Gilead, he will die and Israel will be leaderless but that this is part of God's plan. Zedekiah slaps him, leading Michaiah to prophesy impending destruction, and Ahab tells his jailer to put Michaiah in prison with no food or water until Ahab returns safely. Ahab and Jehoshaphat begin their campaign, agreeing that Ahab will be disguised while Jehoshaphat will wear his royal robes. The Arameans, being under instructions to kill no one except Ahab, begin pursuing Jehoshaphat but cease their pursuit when they see he is not Ahab. Ahab is hit between the plates of his armour by a random Aramean arrow. He withdraws from the battle and dies that evening. He is buried, his chariot is washed in a pool where prostitutes bathe, and his blood is licked by dogs. After the death of Ahab (22:39–53). Ahab's son Ahaziah succeeds him. Jehoshaphat has been a good king his entire reign, following the example of his father Asa. He has not destroyed the high places, but he has kept peace with Israel. He has also gotten rid of the remaining male temple prostitutes and there is now a provincial governor rather than a king in Edom. He has built a merchant navy, but it was wrecked at Ezion-Geber. Ahaziah suggests they join forces in this regard, but Jehoshaphat refuses. He dies and is succeeded by his son Jehoram.
Ahaziah does evil and allows the idol worship which flourished under his father to continue. 2 Kings. The Elijah cycle (continued) (1:1–18). After the death of Ahab (continued) (1:1–18). Ahaziah falls through a lattice on an upper floor and injures himself. He sends a party to Ekron to consult its god, Baal-Zebub, about whether he will recover. The messengers are met by Elijah, who tells them to inform Ahaziah that he will die where he is for seeking advice from a non-Israelite god. Ahaziah sends two captains and fifty men each to summon Elijah, but both parties are consumed by fire at Elijah's command. When Ahaziah sends a third group, God tells Elijah to go with them and deliver his prophecy directly. Ahaziah dies and, having no sons, his brother Joram succeeds him. The Elisha cycle (2:1–13:25). Its opening (2:1–25). Elijah and Elisha are walking from Gilgal. Elijah asks that Elisha stay where they are, but Elisha insists on coming with him to Bethel. Elijah informs him that he is going to be taken by God. Elisha seems to have some kind of knowledge of this. Once again, Elijah asks Elisha to stay where they are, but Elisha insists on coming with him to Jericho. Eventually, they reach the Jordan, where fifty prophets are. Elijah strikes the water with his cloak, the water divides, and the pair cross over. Elijah asks what Elisha wants when he is gone, and Elisha asks for a double portion of his spirit, which Elijah says will be given to him if he watches him go.
Suddenly, a fiery horse-drawn chariot takes Elijah and he ascends to heaven in a whirlwind. After mourning, Elisha picks up Elijah's cloak and himself uses it to part the Jordan. This leads the other prophets to recognise him as Elijah's successor, and offer to look for Elijah, an offer which Elisha refuses. They persist but, naturally, are unable to find him. As Elisha's first task, he throws salt into a spring in Jericho, resolving the locals' water problem by purifying the water. When Elisha leaves for Bethel, some boys start jeering him on account of his baldness. Bears come and maul them. The Moabite war (3:1–27). Joram is evil but gets rid of the sacred stone of Baal. After the death of Ahab, the king of Moab refused to continue paying tribute to Israel, so Joram teams up with Jehoshaphat and the king of Edom to put down the rebellion. They attack through the Desert of Edom but soon run out of water. They ask Elisha for advice. He first makes it very clear that he is only doing this for Jehoshaphat's sake and then calls for a harpist. Elisha prophesies a coming flood in the valley in addition to a complete defeat of Moab.
The water comes but looks like blood to the Moabites, which they conclude can only have come from the three kings having killed each other. However, when they cross, Israel wins a great victory and completely plunders the land. When the king of Moab sacrifices his firstborn son on the city walls, the Israelites are overwhelmed by great wrath and withdraw. Some miracles of Elisha (4:1–6:7). Elisha meets a widow whose creditors are threatening to take her two sons into slavery as payment. When he finds out the only other thing she has is a small jar of olive oil, he tells her to go and ask all her neighbours for jars. He tells her to pour oil into the jars, and it holds out until every jar is filled. Elisha finally tells her to sell the oil, pay the creditors and live off the rest. He then moves on to Shunem, where a woman invites him to eat and soon decides to build a room for use whenever he passes through. His servant Gehazi informs him that she has no son, so Elisha tells her that she will have a child within a year, as payment for her kindness. One day, the child is helping his father's reapers when he complains of a pain in his head. He is returned to his mother and dies. His mother therefore seeks out Elisha, whom she meets at Mount Carmel. He tells Gehazi to quickly make his way to the house and lay his staff on the boy's face. When Elisha gets there with the woman, Gehazi informs him that this has not worked.
Elisha prays, paces, and lays himself on the boy, who then awakens. Elisha continues on to Gilgal, where a famine is raging. Seeking to help the local prophets, he tells his servant to cook a stew. One of the prophets inadvertently adds some poisonous berries to the pot, but Elisha adds some flour, negating the poison. A man comes from Baal-Shalish with twenty loaves of bread. Elisha uses them to miraculously feed the hundred people present. An Aramean general named Naaman has leprosy. He hears of Elisha from an Israelite slave-girl and receives permission from the king to travel in an attempt to have his leprosy cured. He travels first to the king of Israel, but is eventually called by Elisha, who sends a messenger to tell him to wash seven times in the Jordan. He does what Elisha told him to and his leprosy is cured. Naaman offers Elisha a gift of thanks, but Elisha refuses. Naaman contents himself with taking earth back to Damascus in order to build an altar to God and asking God's forgiveness for when he has to participate in Aramean religious rituals when accompanying the king. As Naaman is leaving Gehazi catches up with him and lies about prophets arriving so that at least he can get a gift. As punishment for this, Elisha curses him to become leprous.
Several other prophets begin complaining that their meeting place with Elisha is too small, so he agrees to allow them to build a new one on the banks of the Jordan. During the building, someone's borrowed axehead falls in the river but miraculously floats. The Aramean wars (6:8–8:29). By this point, Aram is back at war with Israel. Elisha warns the king of Israel where the Arameans are camped several times, frustrating the king of Aram, who seeks him out. One morning, Elisha wakes up to find Dothan, the city where he is staying, surrounded by Arameans. His servant is frightened, until Elisha shows him the angels protecting them. He then prays that the Aramean army go blind, and they do. He then leads them to Samaria, where their eyes are opened. The king of Israel asks Elisha whether he should kill them, but Elisha instead tells him to treat them with hospitality. This ends the war, but soon Ben-Hadad is back at war and laying siege to Samaria. The resulting famine gets so severe that soon people resort to cannibalism. The king feels the best way to deal with the situation is to execute Elisha, blaming God for the famine. Elisha prophesies that huge amounts of the finest flour and barley will soon come to Samaria, but that the king's official will not taste any of it.
Four lepers sit at the gate of Samaria and decide to surrender to the Arameans in the hope of not dying in the famine. God made the Arameans hear horses and chariots the night before and, thinking the Hittites and Egyptians were helping the Israelites, they fled. The lepers find the abandoned camp and tell the king. The Samaritans then go and plunder the camp, driving down the price of food in the city. In the chaos, the king's official who was with him when he went to see Elisha is trampled to death. Elisha has warned the Shunammite woman about the famine, so she and her husband have gone to live in Philisitia. Upon return, she goes to the king to appeal for her land back. When she arrives, Gehazi is telling the king about how Elisha raised her son from the dead. This works in her favour, and her house and land are restored to her, as well as all her income. Next, Elisha goes to Damascus, where Ben-Hadad is ill. When he hears of Elisha's arrival, Ben-Hadad sends Hazael to him with a gift to ask whether he will get better. Elisha tells Hazael to tell the king that he will, even though he will in fact die, and Hazael will become king and cause much damage to Israel. The next day, Hazael smothers the king and succeeds him.
Back in Judah, Jehoram is king. Unlike his father and grandfather, he is evil and follows the ways of Israel, even marrying a daughter of Ahab. However, he is not destroyed, again because of God's covenant with David. His reign is plagued with instability, including revolts in Edom, who restores its monarchy, and Libnah. Jehoram dies and is succeeded by his son Ahaziah, who, like his father, follows in Ahab's footsteps. Ahaziah and Joram go to war together against Hazael. Joram is wounded, and after the battle Ahaziah goes to Jezreel to see him. The history of Jehu (9:1–10:36). Elisha tells a prophet to go to Ramoth-Gilead and anoint a commander of the royal guard named Jehu as king. Jehu leads his troops to Jezreel to challenge Joram. Joram sends two messengers, but both join Jehu. Jehu accuses Joram of continuing the idolatry of Jezebel. Joram flees, warning Ahaziah, but is struck in his heart between his shoulders and dies. Jehu tells his charioteer Bidkar to place him in Naboth's field. Jehu wants to kill Ahaziah too, but merely succeeds in wounding him, although he dies from his injuries at Megiddo.
His body is taken back to Jerusalem for burial. As Jehu enters Jezreel, Jezebel looks out of a window and compares him to Zimri. Two eunuchs push her out of a window at Jehu's behest and she dies. When two servants later go to prepare her body for burial as a king's daughter, they find nothing but some bones. She has been eaten by dogs, in accordance with Elijah's prophecy. Jehu writes to Samaria, challenging the palace officials to pick Ahab's strongest son, put him on the throne and have him challenge Jehu. They refuse, and so Jehu instead asks for the heads of Ahab's seventy sons. After he has had them put inside the city gate of Jezreel, Jehu massacres the remaining members of the House of Ahab in order to fulfil Elijah's prophecy. Jehu then sets off for Samaria. On the way, he meets some of Ahaziah's relatives and has them killed too. Further along, he meets Jehonadab, who becomes his ally. Upon finally reaching Samaria, he kills the rest of Ahab's family. Under the guise of preparing a sacrifice for Baal, he next summons all the priests of Baal. After the sacrifice is over, he has guards enter the temple and kill them. He destroys the sacred stone and tears down the temple, replacing it with a toilet, thus ending the worship of Baal. However, he does not destroy the golden calves at Bethel and Dan, which was Jeroboam's original sin. Nonetheless, God is pleased with his destruction of the Baal religion, and promises that his House will reign in Israel for four generations. However, Jehu is not meticulous in his worship of God, so God allows Hazael to conquer large portions of Israel. Jehu dies and is succeeded by his son Jehoahaz.
From the reign of Athaliah to the death of Elisha (11:1–13:25). Athaliah, the mother of Ahaziah, seizes the throne after the death of her son and begins killing off members of the royal family. Ahaziah's sister, Jehosheba, manages to hide her nephew Joash. Seven years later, Jehosheba's husband, the priest Jehoiada, introduces Joash to the army, and informs all five units that they will now be required to guard the Temple on the Sabbath in order to protect Joash. He also gives them all the spears and shields from David's day that are kept in the Temple. Joash is crowned and anointed, and proclaimed king by the army. Athaliah claims treason, but Jehoiada has her taken back to the palace and killed. Next, the altars of Baal are destroyed, thus ending the religion in Judah as well. Finally, Joash is taken back to the palace and enthroned. Joash is a good king, but does not remove the high places. When he grows up, his first act is to reform priestly pay, and use whatever is left to repair the Temple. Twenty-three years later, when the Temple is still not repaired, Joash once again reforms priestly pay so that all money from the Temple treasury goes towards repairs. Instead, the priests will earn money from offerings. This succeeds, and the Temple is repaired. Hazael is back at war with Israel, and it looks like he will cross the border and attack Jerusalem, so Joash sends him gifts and he leaves. Joash is assassinated and is succeeded by his son Amaziah.
Jehoahaz is evil, so God allows Hazael to continue oppressing Israel. He repents, so God allows the war to end. However, Jehoahaz does not get rid of Jeroboam's religion, or remove the Asherah pole in Samaria. In addition, the war has almost completely eradicated the Israelite army. Jehoahaz dies and is succeeded by his son Jehoash, who continues the evil of the previous kings of Israel. He goes to war with Amaziah. The key event of Joash's reign, is the death of Elisha. When Joash goes to see him, he tells him to shoot an arrow out of the east window, and prophesies that, based on this, the Arameans will be defeated at Aphek. He then tells him to throw arrows at the floor. Joash throws three, which Elisha is angry about, since it means there will only be three victories there. He then dies and is buried. During a Moabite raid, some Israelite men burying a dead body panic and throw the body in Elisha's tomb. As soon as it touches Elisha's bones, the dead body returns to life. Hazael's wars have plagued Israel since the reign of Jehoahaz, but God does not destroy Israel because of the Abrahamic and Israelite covenants. Hazael dies and is succeeded by his son Ben-Hadad III. As prophesied, Jehoash defeats him three times, taking back the towns Hazael conquered.
The two kingdoms to the fall of Samaria (14:1–17:41). Amaziah is a good king, but the high places have still not been abolished. Upon assumption of the throne, he executes his father's assassins, but spares their children in accordance with the Mosaic law. Amaziah defeats the Edomites and challenges Israel, but Jehoash advises him to stay at home. The pair meet at Beth Shemesh and Israel thoroughly defeats Judah, scattering Amaziah's troops and allowing Jehoash to sack Jerusalem. Jehoash dies and is succeeded by his son Jeroboam II. Amaziah faces a conspiracy and is killed in Lachish. He is buried in Jerusalem and succeeded by his son Azariah, who recovers and rebuilds Elath. Jeroboam II is evil. He restores Israelite territory from Lebo-Hamath to the Dead Sea, in accordance with a prophecy by Jonah. This is because God has promised not to destroy Israel and has seen how much the Israelites are suffering. He dies and is succeeded by his son Zechariah. Azariah is a good king, although the high places still exist. He is, however, a leper, and so is relieved of his responsibilities while his son Jotham acts as regent. Azariah dies and Jotham succeeds him.
Zechariah is evil, and falls victim of a conspiracy by Shallum, who assassinates and succeeds him, thus fulfilling God's promise to Jehu that his family would rule for four generations. Shallum is himself assassinated and succeeded by Menahem, who attacks Tiphsah, sacks it and rips open its pregnant women. During Menahem's reign, Pul of Assyria (also called Tiglath-Pileser) attacks Israel. Menahem raises taxes to pay Pul both to leave and to support him on the throne. Menahem dies and is succeeded by his son Pekahiah, who is assassinated by his official Pekah and fifty mercenaries from Gilead. During Pekah's reign, Pul comes back and captures many towns in northern Israel, including all of the land belonging to the Tribe of Naphtali, and deports their populations to Assyria. Pekah is assassinated by Hoshea, who succeeds him as king. Jotham is a good king, but, again, the high places are still being used. He rebuilds the Upper Gate of the Temple. Aram and Israel attack Judah during his reign. He dies and is succeeded by his son Ahaz. Ahaz is a bad king, even going so far as to sacrifice his son. Rezin, king of Aram, retakes Elath and gives it to Edom during the ongoing attacks. In an attempt to resolve the situation, Ahaz writes to Pul for help, which he gives by capturing Damascus, deporting its citizens and killing Rezin. Ahaz travels to Damascus to meet Pul, and while there sends a sketch of a new altar back to Jerusalem, which is built before he returns. He places it in the Temple upon his arrival. To symbolise his deference to the king of Assyria, he then removes much of the decoration in the Temple. He dies and is succeeded by his son Hezekiah.
Hoshea is evil, but not as bad as the preceding kings of Israel. During Hoshea's reign, Shalmaneser of Assyria attacks Israel in response to Israel's maintaining diplomatic relations with Egypt and refusing to pay tribute to Assyria. Shalmaneser conquers Samaria and deports its citizens to Media. All this happens because Israel has broken the commandments, principally by worshipping other gods and ignoring the prophets. This leaves only Judah, and even they are guilty of following the religious practices introduced by Israel. The king of Assyria then sends his subjects to resettle Samaria, led by an Israelite priest, whose job is to teach them the rites God requires. While they take this on board, they nonetheless continue worshipping their own national gods. The last years of the Kingdom of Judah (18:1–25:30). Hezekiah, the prophet Isaiah; Assyria (18:1–20:21). Hezekiah, the 13th king of Judah, does "what [is] right in the Lord's sight just as his ancestor David had done". He institutes a far-reaching religious reform: centralising sacrifice at the temple in Jerusalem, and destroying the images of other gods, including the Nehushtan, the bronze snake Moses erected in the wilderness, which the Israelites have turned into an idol. He breaks his alliance with the Assyrians and defeats the Philistines. Following the capture of Samaria, the Assyrians attack Judah, but withdraw in return for money. The Assyrians soon attack again, and send a threatening and blasphemous message to Hezekiah, supposing that he has sought an alliance with Egypt.
The Assyrian commander then attempts to turn the Judahites against Hezekiah, claiming that he is powerless to protect him, but Hezekiah pre-empts and stops this from happening. When Hezekiah hears the message, he sends a delegation to the prophet Isaiah, who tells them that God will save Jerusalem and the kingdom from Assyria. When Sennacherib, king of Assyria, hears of the advance of Tirhakah, king of Cush, he retreats, but warns of a coming invasion. Hezekiah prays, and Isaiah sends another prophecy of Assyria's destruction. God sends an angel to kill the Assyrians, and the remaining Assyrians retreat in horror. Sennacherib is killed by his sons and is succeeded by a third son. Hezekiah becomes ill, and Isaiah tells him he will die. Hezekiah prays, and God agrees to give him fifteen more years if he goes to the temple in three days. Isaiah prescribes a poultice of figs, and Hezekiah recovers. When Hezekiah goes to the Temple and stands on the steps of Ahaz, his shadow moves back ten steps, thus proving God's words to be true. The king of Babylon sends an embassy to Hezekiah, who shows them everything in the palace. Isaiah prophesies that one day the Babylonians will carry away everything in the palace. However, there is peace for the rest of Hezekiah's reign. Hezekiah builds an aqueduct consisting of a pool and a tunnel before he dies. He is succeeded by his son Manasseh.
Two wicked kings (21:1–26). Manasseh reverses his father's reforms, murders the innocent, and sets up altars in the Temple. This breaches the Davidic-Solomonic covenant, and so God announces that he will destroy Jerusalem because of this apostasy by the king. He is succeeded by his son Amon. Amon follows in his father's footsteps, and is eventually assassinated by his officials. The assassins are executed, and Amon is succeeded by his son Josiah. Josiah and the religious reform (22:1–23:30). Josiah begins his reign with a rebuilding of the Temple. During this effort, Hilkiah, the high priest, finds a copy of the Book of Deuteronomy and has Shaphan, the royal secretary, read it to the king. When Josiah hears the laws which have been broken, he becomes sorrowful and sends a delegation to the prophetess Huldah to ask what to do. Huldah tells the delegation that God will destroy Jerusalem, but not until after Josiah has died. Josiah plans a ceremony to renew the Mosaic covenant. First, he reads to the people from the scroll and has them all renew the covenant. Then, he has Hilkiah remove all the objects dedicated to other gods from the Temple, burn them in the Kidron Valley and take the ashes to Bethel. Finally, he fires the priests of the other gods, desecrates the high places and gets rid of the male shrine prostitutes and weavers of Asherah in the temple.
While he is at Bethel, in the midst of destroying the tombs there, he finds the tomb of the prophet who prophesied his coming and spares it along with that of the Samarian prophet who had then tested him. He then instructs his people to celebrate Passover, since its celebration had fallen out of use for many years. He gets rid of the mediums and spiritists. He is the best king in the history of Israel and Judah. Josiah goes to battle against Necho II of Egypt and the king of Assyria, but is defeated and killed by Necho at Megiddo. The destruction of Jerusalem (23:31–25:30). Necho takes Josiah's successor, Jehoahaz, captive and imposes huge demands on Judah. He places another of Josiah's sons, Jehoiakim, on the throne, who pays the demands by increasing taxes. Both of Josiah's successors are evil. Nebuchadnezzar II of Babylon invades, and Jehoiakim becomes his vassal for three years until he rebels. In response to this, in order to fulfil what God had said with regards to Manasseh, a large number of raiders from neighbouring kingdoms and empires attack Judah. This time, there is no support from Egypt because it has already been invaded by the Babylonians. Jehoiakim dies and is succeeded by his son Jehoiachin, who is also evil. Nebuchadnezzar lays siege to Jerusalem, and the Judahites surrender.
Nebuchadnezzar takes Jehoiachin and his family hostage, and takes away everything from the Temple and the palace, fulfilling Isaiah's prophecy to Hezekiah. He then takes away everyone into exile except the very poorest people. He then puts Jehoiachin's uncle, Zedekiah, on the throne. Zedekiah is also evil. Eventually, he rebels against Nebuchadnezzar and Jerusalem is put under siege for two years. Finally, famine overcomes the city and the walls are broken through. Zedekiah's punishment, which he serves at Riblah, is to watch his sons being killed before having his eyes gouged out and being carried as prisoner to Babylon. Nebuchadnezzar burns down Jerusalem, including the Temple, the palace and all the important buildings. The walls are broken down, and everyone left is carried off, except some of the poorest people to act as farmers. He also kills the remaining priests at Riblah. He appoints Gedaliah as provincial governor. However, he is eventually killed by the last remaining member of the royal family, Ishmael son of Nethaniah, and a large number of Judahites and Babylonians flee to Egypt. Awel-Murduk becomes king of Babylon on Nebuchadnezzar's death. He releases Jehoiachin, gives him a place at his table and an allowance, and places him higher in honour than all other kings in Babylon other than himself.
Composition. Textual history. In the Hebrew Bible (the Bible used by Jews), First and Second Kings are a single book, as are the First and Second Books of Samuel. When this was translated into Greek in the last few centuries BC, Samuel was joined with Kings in a four-part work called the Book of Kingdoms. Orthodox Christians continue to use the Greek translation (the Septuagint), but when a Latin translation (called the Vulgate) was made for the Western church, Kingdoms was first retitled "The Book of Kings, parts One to Four", and eventually both Samuel and Kings were separated into two books each. Thus, the books now commonly known as 1Samuel and 2Samuel are known in the Vulgate as 1Kings and 2Kings (in imitation of the Septuagint). What are now commonly known as 1Kings and 2Kings would be 3Kings and 4Kings in old Bibles before the year 1516, such as in the Vulgate and the Septuagint. The division known today, used by Protestant Bibles and adopted by Catholics, came into use in 1517. Some Bibles—for example, the Douay Rheims Bible—still preserve the old denomination.
Deuteronomistic history. According to Jewish tradition the author of Kings was Jeremiah, who would have been alive during the fall of Jerusalem in 586 BC. The most common view today accepts Martin Noth's thesis that Kings concludes a unified series of books which reflect the language and theology of the Book of Deuteronomy, and which biblical scholars therefore call the Deuteronomistic history. Noth argued that the History was the work of a single individual living in the 6th century BC, but scholars today tend to treat it as made up of at least two layers, a first edition from the time of Josiah (late 7th century BC), promoting Josiah's religious reforms and the need for repentance, and (2) a second and final edition from the mid-6th century BC. Further levels of editing have also been proposed, including: a late 8th century BC edition pointing to Hezekiah of Judah as the model for kingship; an earlier 8th-century BC version with a similar message but identifying Jehu of Israel as the ideal king; and an even earlier version promoting the House of David as the key to national well-being.
Sources. The editors/authors of the Deuteronomistic history cite a number of sources, including (for example) a "Book of the Acts of Solomon" and, frequently, the "Annals of the Kings of Judah" and a separate book, "Chronicles of the Kings of Israel". The "Deuteronomic" perspective (that of the book of Deuteronomy) is particularly evident in prayers and speeches spoken by key figures at major transition points: Solomon's speech at the dedication of the Temple is a key example. The sources have been heavily edited to meet the Deuteronomistic agenda, but in the broadest sense they appear to have been: Manuscript sources. Three of the Dead Sea Scrolls feature parts of Kings: 5QKgs, found in Qumran Cave 5, contains parts of 1 Kings 1; 6QpapKgs, found in Qumran Cave 6, contains 94 fragments from all over the two books; and 4QKgs, found in Qumran Cave 4, contains parts of 1 Kings 7–8. The earliest complete surviving copy of the book(s) of Kings is in the Aleppo Codex (10th century CE). Themes and genre. Kings is "history-like" rather than history in the modern sense, mixing legends, folktales, miracle stories and "fictional constructions" in with the annals, and its primary explanation for all that happens is God's offended sense of what is right; it is therefore more fruitful to read it as theological literature in the form of history. The theological bias is seen in the way it judges each king of Israel on the basis of whether he recognises the authority of the Temple in Jerusalem (none do, and therefore all are "evil"), and each king of Judah on the basis of whether he destroys the "high places" (rivals to the Temple in Jerusalem); it gives only passing mention to important and successful kings like Omri and Jeroboam II and ignores one of the most significant events in ancient Israel's history, the battle of Qarqar.
The major themes of Kings are God's promise, the recurrent apostasy of the kings, and the judgement this brings on Israel: Another and related theme is that of prophecy. The main point of the prophetic stories is that God's prophecies are always fulfilled, so that any not yet fulfilled will be so in the future. The implication, the release of Jehoiachin and his restoration to a place of honour in Babylon in the closing scenes of the book, is that the promise of an eternal Davidic dynasty is still in effect, and that the Davidic line will be restored. Textual features. Chronology. The standard Hebrew text of Kings presents an impossible chronology. To take just a single example, Omri's accession to the throne of the Kingdom of Israel is dated to the 31st year of Asa of Judah meanwhile the ascension of his predecessor, Zimri, who reigned for only a week, is dated to the 27th year of Asa. The Greek text corrects the impossibilities but does not seem to represent an earlier version. A large number of scholars have claimed to solve the difficulties, but the results differ, sometimes widely, and none has achieved consensus status.
Kings and 2 Chronicles. The second Book of Chronicles covers much the same time-period as the books of Kings, but it ignores the northern Kingdom of Israel almost completely, David is given a major role in planning the Temple, Hezekiah is given a much more far-reaching program of reform, and Manasseh of Judah is given an opportunity to repent of his sins, apparently to account for his long reign. It is usually assumed that the author of Chronicles used Kings as a source and emphasised different areas as he would have liked it to have been interpreted.
Book of Ruth The Book of Ruth (, "Megillath Ruth", "the Scroll of Ruth", one of the Five Megillot) is included in the third division, or the Writings (Ketuvim), of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel. It narrates the story of Naomi and her daughter-in-law Ruth, who return to Bethlehem after the deaths of their husbands, where Ruth’s loyalty to Naomi leads to her marriage to Boaz. Their son Obed becomes the grandfather of King David. Written in Hebrew during the Persian period (c. 550-330 BCE), the book is generally considered by scholars to be a work of historical fiction. Evangelical scholarship holds that the book is a historical short story. The book is held in esteem by Jewish converts, as is evidenced by the considerable presence of Boaz in rabbinic literature. It also functions liturgically, as it is read during the Jewish holiday of Shavuot ("Weeks"). Structure. The book is structured into four chapters. Act 1: Prologue and Problem: Death and Emptiness (1:1–22)
Act 2: Ruth Meets Boaz, Naomi's Relative, on the Harvest Field (2:1–23) Act 3: Naomi Sends Ruth to Boaz on the Threshing Floor (3:1–18) Act 4: Resolution and Epilogue: Life and Fullness (4:1–22) Genealogical appendix (4:18–22) Summary. During the time of the judges, an Israelite family from Bethlehem (who are Ephrathites) — Elimelech, his wife Naomi, and their sons Mahlon and Chilion —emigrate to the nearby country of Moab. Elimelech dies, and the sons marry two Moabite women: Mahlon weds Ruth and Chilion Orpah. After about ten years, the two sons of Naomi also die in Moab (1:4). Naomi decides to return to Bethlehem. She tells her daughters-in-law to return to their own mothers and remarry. Orpah reluctantly leaves. However, Ruth demurs: "Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, and there I will be buried. Thus and more may the Lord do to me if anything but death parts me from you." (Ruth 1:16–17 NJPS).
Naomi and Ruth return to Bethlehem at the beginning of the barley harvest and, in order to support her mother-in-law and herself, Ruth goes to the fields to glean. As it happens, the field belongs to a man named Boaz, who is kind to her because he has heard of her loyalty to her mother-in-law. Ruth tells Naomi of Boaz's kindness, and Ruth continues to glean in his field through the remainder of barley and wheat harvests. Boaz, being a close relative of Naomi's husband's family, is therefore obliged by the levirate law to marry Ruth, Mahlon's widow, to carry on his family's inheritance. Naomi sends Ruth to the threshing floor at night where Boaz sleeps, directing Ruth to "uncover his feet and lie down" and await his instructions" (3:4). Ruth complies. On awakening, Boaz asks her who she is, and she replies: "I am your handmaid Ruth. Spread your robe over your handmaid, for you are a redeeming kinsman" (3:9 NJPS). Acknowledging he is a close relative, Boaz blesses her and agrees to do all that is required. He notes that "all the elders of my town know what a fine woman you are" (3:11 NJPS). However, Boaz advises her that she has a male relative closer than he. Ruth remains in submission at his feet until she returns to the city in the morning.
Early that morning, Boaz goes to the city gate to meet with the other male relative before the town elders. The relative is not named. Boaz addresses him as "ploni almoni" "so and so". The relative, unwilling to jeopardize the inheritance of his own estate by marrying Ruth, relinquishes his right of redemption, thus freeing Boaz to marry Ruth. They transfer the property, redeeming it, and ratify the redemption by the nearer kinsman taking off his shoe and handing it over to Boaz. Ruth 4:7 notes for later generations that: Boaz and Ruth are then married and have a son. The women of the city celebrate Naomi's joy in finding a redeemer to preserve her family name. Naomi takes the child and places it on her bosom. The child is named Obed, whom the reader discovers is "the father of Jesse, the father of David" (Ruth 4:13–17); that is, he is the grandfather of King David, and so Ruth is the great-grandmother of King David. The book concludes with an appendix tracing the Davidic genealogy all the way back from Perez, "whom Tamar bore to Judah", through to Obed, down to David.
Composition and genre. According to some scholars, the Book of Ruth is likely a work of historical fiction. Other scholars hold that the Book is a historical narrative written in the form of a short story. The book does not name its author. It is traditionally ascribed to the prophet Samuel (11th century BCE), but Ruth's identity as a non-Israelite and the stress on the need for an inclusive attitude towards foreigners suggests an origin in the fifth century BCE, when intermarriage had become controversial (as seen in Ezra 9:1 and Nehemiah 13:1). A substantial number of scholars therefore date it to the Persian period (550-330 BCE). The genealogy that concludes the book is believed to be a post-exilic Priestly addition, as it adds nothing to the plot; nevertheless, it is carefully crafted and integrates the book into the history of Israel running from Genesis to Kings. Oldest surviving manuscripts. Surviving manuscripts date from hundreds or thousands of years after initial authorship. The oldest Hebrew manuscripts include the Aleppo Codex (10th century) and Codex Leningradensis (1008). Some fragments containing parts of this book were found among the Dead Sea Scrolls, i.e., 4Q104 (~50 BCE), 4Q105 (30 BCE-68 CE), 2Q16 (~50 CE), and 2Q17 (~50 BCE), with only slight variations from the Masoretic Text.
A large letter נ, a "majuscula", occurs in the first word of - לִינִי (; "tarry, stay, lodge, pass the night") - which the smaller Masora ascribes to the Oriental or Babylonian textualists. There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (4th century), Codex Alexandrinus (5th century). The whole book of Ruth is missing from the extant Codex Sinaiticus. Themes and background. Levirate marriage and the "redeemers". The Book of Ruth illustrates the difficulty of trying to use laws given in books such as Deuteronomy as evidence of actual practice. Naomi plans to provide security for herself and Ruth by arranging a levirate marriage with Boaz. She instructs Ruth to uncover Boaz's feet after he had gone to sleep and to lie down. When Boaz wakes up, surprised to see a woman at his feet, Ruth explains that she wants him to redeem (marry) her. The usual interpretation is to see sexual allusions in this part of the story, with 'feet' as a euphemism for genitals.
Since there is no heir to inherit Elimelech's land, custom required a close relative (usually the dead man's brother) to marry the widow of the deceased in order to continue his family line (Deuteronomy 25:5–10). This relative was called the "goel", the "kinsman-redeemer". As Boaz was not Elimelech's brother, nor Ruth his widow, scholars refer to the arrangement here as "Levirate-like". A complication arises in the story when it is revealed that another man is a closer relative to Elimelech than Boaz and therefore has first claim on Ruth. This conflict is resolved through the custom that required land to stay in the family: a family could mortgage land to ward off poverty, but the law required a kinsman to purchase it back into the family (Leviticus 25:25ff). When Boaz meets the near kinsman at the city gate, the place where contracts were settled, the kinsman initially agrees to purchase Elimelech's (now Naomi's) land; but upon hearing he must also take Ruth as his wife, he withdraws his offer. Boaz thus becomes "kinsman-redeemer" to Naomi and Ruth.
Mixed marriage. The book can be read as a political parable relating to issues around the time of Ezra and Nehemiah (the 5th century BCE): unlike the story of Ezra–Nehemiah, where marriages between Jewish men and non-Jewish women were broken up, Ruth teaches that foreigners who convert to Judaism can become good Jews, foreign wives can become exemplary followers of Jewish law, and there is no reason to exclude them or their offspring from the community. Some believe the names of the participants suggest a fictional nature of the story: the husband and father was Elimelech, meaning "My God is King", and his wife was Naomi, "Pleasing", but after the deaths of her sons Mahlon, "Sickness", and Chilion, "Wasting", she asked to be called Mara, "Bitter". The reference to Moab raises questions, since in the rest of the biblical literature it is associated with hostility to Israel, sexual perversity, and idolatry, and excluded an Ammonite or a Moabite from "the congregation of the ; even to their tenth generation". Despite this, Ruth the Moabite married a Judahite and even after his death still regarded herself a member of his family; she then married another Judahite and bore him a son who became an ancestor of David. Concerning this, the Mishnah says that only male Moabites are banned from the congregation.
Contemporary interpretations. Scholars have increasingly explored Ruth in ways which allow it to address contemporary issues. Feminists, for example, have recast the story as one of the dignity of labour and female self-sufficiency, and as a model for lesbian relations, while others have seen in it a celebration of the relationship between strong and resourceful women. Others have seen it as a book that champions outcast and oppressed peoples. Genealogy: the ancestry of David from Ruth. Various relationships mentioned in the book form a family tree: " Verses 4:18–22 contains a genealogy Perez (son of Judah) to David with names. External links. Jewish translations and study guides Christian translations and study guides Non-affiliated translations and study guides Encyclopedic entries
Book of Esther The Book of Esther (; ; ), also known in Hebrew as "the Scroll" ("the Megillah"), is a book in the third section (, "Writings") of the Hebrew Bible. It is one of the Five Scrolls () in the Hebrew Bible and later became part of the Christian Old Testament. The book relates the story of a Jewish woman in Persia, born as Hadassah but known as Esther, who becomes queen of Persia and thwarts a genocide of her people. The story takes place during the reign of King Ahasuerus in the First Persian Empire. Queen Vashti, the wife of King Ahasuerus, is banished from the court for disobeying the king's orders. A beauty pageant is held to find a new queen, and Esther, a young Jewish woman living in Persia, is chosen as the new queen. Esther's cousin Mordecai, who is a Jewish leader, discovers a plot to kill all of the Jews in the empire by Haman, one of the king's advisors. Mordecai urges Esther to use her position as queen to intervene and save their people. Esther reveals her Jewish identity to the king and begs for mercy for her people. She exposes Haman's plot and convinces the king to spare the Jews. The Jewish festival of Purim is established to celebrate the victory of the Jews of the First Persian Empire over their enemies, and Esther becomes a heroine of the Jewish people.
The books of Esther and Song of Songs are the only books in the Hebrew Bible that do not mention God explicitly. Traditional Judaism views the absence of God's overt intervention in the story as an example of how God can work through seemingly coincidental events and the actions of individuals. The book is at the center of the Jewish festival of Purim and is read aloud twice from a handwritten scroll, usually in a synagogue, during the holiday: once in the evening and again the following morning. The distribution of charity to those in need and the exchange of gifts of foods are also practices observed on the holiday that are mandated in the book. According to biblical scholars, the narrative of Esther was written to provide an etiology for Purim’s origin. Setting and structure. Setting. The biblical Book of Esther is set in the Persian capital of Susa ("Shushan") in the third year of the reign of the Persian king Ahasuerus. The name "Ahasuerus" is equivalent to "Xerxes" (both deriving from the Persian "Khshayārsha"), and Ahasuerus is usually identified in modern sources as Xerxes I, who ruled between 486 and 465 BCE, as it is to this monarch that the events described in Esther are thought to fit the most closely.
Assuming that Ahasuerus is indeed Xerxes I, the events described in Esther began around the years 483–482 BCE, and concluded in March 473 BCE. Classical sources such as Josephus, the Jewish commentary "Esther Rabbah" and the Christian theologian Bar Hebraeus, as well as the Greek Septuagint translation of Esther, instead identify Ahasuerus as either Artaxerxes I (reigned 465 to 424 BCE) or Artaxerxes II (reigned 404 to 358 BCE). On his accession, however, Artaxerxes II lost Egypt to pharaoh Amyrtaeus, after which it was no longer part of the Persian empire. In his "Historia Scholastica" Petrus Comestor identified Ahasuerus (Esther 1:1) as Artaxerxes III (358–338 BCE) who reconquered Egypt. Structure. The Book of Esther consists of an introduction (or exposition) in chapters 1 and 2; the main action (complication and resolution) in chapters 3 to 9:19; and a conclusion in 9:20–10:3. The plot is structured around banquets (, plural "mištāˈoṯ" or "mišˈtim"), a word that occurs twenty times in Esther and only 24 times in the rest of the Hebrew bible. This is appropriate given that Esther describes the origin of a Jewish feast, the feast of Purim, but Purim itself is not the subject and no individual feast in the book is commemorated by Purim. The book's theme, rather, is the reversal of destiny through a sudden and unexpected turn of events: the Jews seem destined to be destroyed, but instead are saved. In literary criticism such a reversal is termed "peripety", and while on one level its use in Esther is simply a literary or aesthetic device, on another it is structural to the author's theme, suggesting that the power of God is at work behind human events.
The book of Esther has more Akkadian and Aramaic loanwords than any other biblical work and the names of the key protagonists, Mordecai and Esther, for example, have been read as allusions to the gods Marduk and Ishtar, who, symbolizing respectively Babylonia and Assyria, were twin powers that brought about the fall of Susa, where the narrative of Esther is set and where the Elamite god Humban/Humman (compare Haman) exercised divine sovereignty. Purim practices like eating “Haman's ears”, ear-shaped loaves of bread or pieces of pastry are similar to those in Near Eastern ritual celebrations of Ishtar's cosmic victory. Likewise other elements in Purim customs such as making a racket with a ratchet, masquerading and drunkenness have all been adduced to propose that such a kind of pagan festival akin to rites associated with Ishtar of Nineveh, which shares these same features, lay behind the development of this story. Summary. King Ahasuerus, ruler of the Persian Empire, holds a lavish 180-day banquet for his court and dignitaries from across the 127 provinces of his empire (Esther 1:1–4), and afterwards, a seven-day banquet for all inhabitants of the capital city, Shushan (1:5–9). On the seventh day of the latter banquet, Ahasuerus orders the queen, Vashti, to display her beauty before the guests by coming before them wearing her crown (1:10–11). She refuses, infuriating Ahasuerus, who, on the advice of his counselors, removes her from her position as an example to other women who might be emboldened to disobey their husbands (1:12–19). A decree follows that "every man should bear rule in his own house" (1:20–22).
Ahasuerus then makes arrangements to choose a new queen from a selection of beautiful young women throughout the empire (2:1–4). Among these women is a Jewish orphan named Esther, who was raised by her cousin or uncle, Mordecai (2:5–7). She finds favour in the King's eyes and is crowned his new queen, but does not reveal her Jewish heritage (2:8–20). Shortly afterwards, Mordecai discovers a plot by two courtiers, Bigthan and Teresh, to assassinate Ahasuerus. The conspirators are apprehended and hanged, and Mordecai's service to the King is officially recorded (2:21–23). Ahasuerus appoints Haman as his viceroy (3:1). Mordecai, who sits at the palace gates, falls into Haman's disfavour, as he refuses to bow down to him (3:2–5). Haman discovers that Mordecai refuses to bow on account of his being a Jew, and in revenge, plots to kill not just Mordecai but all the Jews in the empire (3:6). He obtains Ahasuerus' permission to execute this plan against payment of ten thousand talents of silver, and casts lots ("purim") to choose the date on which to do this the thirteenth of the month of Adar (3:7–12). A royal decree is issued throughout the kingdom to slay all Jews on that date (3:13–15).
When Mordecai discovers the plan, he goes into mourning and implores Esther to intercede with the King (4:1–5). But she fears presenting herself to the King unsummoned, an offense punishable by death (4:6–12). Instead, she directs Mordecai to have all Jews fast for three days for her and vows to fast as well (4:15–16). On the third day, she goes to Ahasuerus, who stretches out his scepter to her to indicate that she should not be punished (5:1–2). She invites him to a feast in the company of Haman (5:3–5). During the feast, she asks them to attend a further feast the next evening (5:6–8). Meanwhile, Haman is again offended by Mordecai and, at his wife's suggestion, has a gallows built to hang him (5:9–14). That night, Ahasuerus cannot sleep and orders the court records be read to him (6:1). He is reminded that Mordecai interceded in the previous plot against his life and discovers that Mordecai never received any recognition (6:2–3). Just then, Haman appears to request the King's permission to hang Mordecai, but before he can make this request, Ahasuerus asks Haman what should be done for the man that the King wishes to honour (6:4–6). Assuming that the King is referring to Haman himself, Haman suggests that the man be dressed in the King's royal robes and crown and led around on the King's royal horse, while a herald calls: "See how the King honours a man he wishes to reward!" (6:7–9). To his surprise and horror, the King instructs Haman to do so to Mordecai (6:10–11).
Immediately afterwards, Ahasuerus and Haman attend Esther's second banquet. The King promises to grant her any request, and she reveals that she is Jewish and that Haman is planning to exterminate her people, including herself (7:1–6). Overcome by rage, Ahasuerus leaves the room; meanwhile Haman stays behind and begs Esther for his life, falling upon her in desperation (7:7). The King comes back at this very moment and thinks Haman is sexually assaulting the queen; this makes him angrier and he orders Haman hanged on the very gallows that Haman had prepared for Mordecai (7:8–10). Unable to annul a formal royal decree, the King instead adds to it, permitting the Jews to join and destroy any and all of those seeking to kill them (8:1–14). On 13 Adar, Haman's ten sons and 500 other men are killed in Shushan (9:1–12). Upon hearing of this Esther requests it be repeated the next day, whereupon 300 more men are killed (9:13–15). In the other Persian provinces, 75,000 people are killed by the Jews, who are careful to take no plunder (9:16–17). Mordecai and Esther send letters throughout the provinces instituting an annual commemoration of the Jewish people's redemption, in a holiday called Purim (lots) (9:20–28). Ahasuerus remains very powerful and continues his reign, with Mordecai assuming a prominent position in his court (10:1–3).
Authorship and date. The "Megillat Esther" (Book of Esther) became the last of the 24 books of the Hebrew Bible to be canonized by the Sages of the Great Assembly. According to the Talmud, it was a redaction by the Great Assembly of an original text by Mordecai. It is usually dated to the 4th century BCE. The Greek book of Esther, included in the Septuagint, is a retelling of the events of the Hebrew Book of Esther rather than a translation and records additional traditions which do not appear in the traditional Hebrew version, in particular the identification of Ahasuerus with Artaxerxes II and details of various letters. It is dated around the late 2nd to early 1st century BCE. The Coptic and Ethiopic versions of Esther are translations of the Greek rather than the Hebrew Esther. A Latin version of Esther was produced by Jerome for the Vulgate. It translates the Hebrew Esther but interpolates translations of the Greek Esther where the latter provides additional material. Predating the Vulgate, however, the "Vetus Latina" ("Old Latin") was apparently translated from a different Greek version not included in the Septuagint.
Several Aramaic targumim of Esther were produced in the Middle Ages, of which three survive – the "Targum Rishon" ("First Targum" or 1TgEsth) and "Targum Sheni" ("Second Targum" or 2TgEsth) dated –1000 CE, which include additional legends relating to Purim, and the "Targum Shelishi" ("Third Targum" or 3TgEsth), which Berliner and Goshen-Gottstein argued was the ur-Targum from which the others had been expanded, but which others consider only a late recension of the same. 3TgEsth is the most manuscript-stable of the three, and by far the most literal. Historicity. The apparent historical difficulties, the internal inconsistencies, the pronounced symmetry of themes and events, the plenitude of quoted dialogue, and the gross exaggeration in the reporting of numbers (involving time, money, and people) all point to Esther as a work of fiction, its vivid characters (except for Xerxes) being the product of the author's creative imagination. There is no reference to known historical events in the story; a general consensus, though this consensus has been challenged, has maintained that the narrative of "Esther" was invented in order to provide an etiology for Purim, and the name Ahasuerus is usually understood to refer to a fictionalized Xerxes I, who ruled the Achaemenid Empire between 486 and 465 BCE. Longman, Dillard, and Jobes feel that the historical issues in the Book of Esther are not insurmountable; they can be resolved with some thought and effort. Longman and Dillard also feel that the book should be read as a historical narrative since the author presents it as history.
Biblical scholar Michael Coogan further argues that the book contains specific details regarding certain subject matter (for example, Persian rule) which are historically inaccurate. For example, Coogan discusses an inaccuracy regarding the age of Esther's cousin (or, according to others, uncle) Mordecai. In Esther 2:5–6, either Mordecai or his great-grandfather Kish is identified as having been exiled from Jerusalem to Babylon by King Nebuchadnezzar II in 597 BCE: "Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jeconiah king of Judah". If this refers to Mordecai, he would have had to live over a century to have witnessed the events described in the Book of Esther. However, the verse may be read as referring not to Mordecai's exile to Babylon, but to his great-grandfather Kish's exile. In her article "The Book of Esther and Ancient Storytelling", biblical scholar Adele Berlin discusses the reasoning behind scholarly concern about the historicity of Esther. Much of this debate relates to the importance of distinguishing history and fiction within biblical texts, as Berlin argues, in order to gain a more accurate understanding of the history of the Israelite people. Berlin quotes a series of scholars who suggest that the author of Esther did not mean for the book to be considered as a historical writing, but intentionally wrote it to be a historical novella. The genre of novellas under which Esther falls was common during both the Persian and Hellenistic periods to which scholars have dated the book of Esther (see for example the deuterocanonical Book of Judith).
However, there are certain elements of the book of Esther that are historically accurate. The story told in the book of Esther takes place during the rule of Ahasuerus, who amongst others has been identified as the 5th-century Persian king Xerxes I (reigned 486–465 BCE). The author also displays an accurate knowledge of Persian customs and palaces. "Levenson claims that it is 'best seen as a historical novella set within the Persian empire'". "The New Oxford Annotated Bible" (2018) states "Esther is not a work of history but a historical novella, that is, a fictional story set within a historical framework." Lloyd Llewellyn-Jones agrees (in 2023). "The International Standard Bible Encyclopedia" (1939) offers a dissenting opinion, stating that "research has heaped up confirmation of the historical character of the book." Baldwin (1984) sees the Book of Esther as true and historically accurate, quoting Robert Gordis: “There is nothing intrinsically impossible or improbable in the central incident when the accretions due to the storyteller's art are set aside.”
In the mainstream academia, the consensus is that "the book is fictional, a kind of historical novella written to provide an etiology, a narrative explanation, for the Jewish festival of Purim." According to Noss (1993), the historicity of the work is supported by the precision with which the author locates his story within time; the inclusion of the Persian names of the months is part of the author's case for historical authenticity. Historical reading. Those arguing in favour of a historical reading of Esther most commonly identify Ahasuerus with Xerxes I (ruled 486–465 BCE), although in the past it was often assumed that he was Artaxerxes II (ruled 405–359 BCE). The Hebrew "Ahasuerus" ("ʔaḥašwērōš") is most likely derived from Persian "Xšayārša", the origin of the Greek "Xerxes". The Greek historian Herodotus wrote that Xerxes sought his harem after being defeated in the Greco-Persian Wars. He makes no reference to individual members of the harem except for a domineering Queen consort named Amestris, whose father, Otanes, was one of Xerxes's generals. (In contrast, the Greek historian Ctesias refers to a similar father-in-law/general figure named Onaphas.) Amestris has often been identified with Vashti, but this identification is problematic, as Amestris remained a powerful figure well into the reign of her son, Artaxerxes I, whereas Vashti is portrayed as dismissed in the early part of Xerxes's reign. Alternative attempts have been made to identify her with Esther, although Esther is an orphan whose father was a Jew named Abihail.
As for the identity of Mordecai, the similar names "Marduka" and "Marduku" have been found as the name of officials in the Persian court in over thirty texts from the period of Xerxes I and his father Darius I, and may refer to up to four individuals, one of whom might be the model for the biblical Mordecai. The "Old Greek" Septuagint version of Esther translates the name Ahasuerus as "Artaxerxes", a Greek name derived from the Persian "Artaxšaθra". Josephus too relates that this was the name by which he was known to the Greeks, and the Midrashic text "Esther Rabba" also makes the identification. Bar Hebraeus identified Ahasuerus explicitly as Artaxerxes II; however, the names are not necessarily equivalent: Hebrew has a form of the name "Artaxerxes" distinct from "Ahasuerus", and a direct Greek rendering of "Ahasuerus" is used by both Josephus and the Septuagint for occurrences of the name outside the Book of Esther. Instead, the Hebrew name Ahasuerus accords with an inscription of the time that notes that Artaxerxes II was named also "Aršu", understood as a shortening of "Aḫšiyaršu" the Babylonian rendering of the Persian "Xšayārša" (Xerxes), through which the Hebrew "ʔaḥašwērōš" (Ahasuerus) is derived. Ctesias related that Artaxerxes II was also called "Arsicas" which is understood as a similar shortening with the Persian suffix "-ke" that is applied to shortened names. Deinon related that Artaxerxes II was also called "Oarses" which is also understood to be derived from "Xšayārša".
Another view attempts to identify him instead with Artaxerxes I (ruled 465–424 BCE), whose Babylonian concubine, Kosmartydene, was the mother of his son Darius II (ruled 424–405 BCE). Jewish tradition relates that Esther was the mother of a King Darius and so some try to identify Ahasuerus with Artaxerxes I and Esther with Kosmartydene. Based on the view that the Ahasuerus of the Book of Tobit is identical with that of the Book of Esther, some have also identified him as Nebuchadnezzar's ally Cyaxares (ruled 625–585 BCE). In certain manuscripts of Tobit, the former is called "Achiachar", which, like the Greek "Cyaxares", is thought to be derived from Persian "Huwaxšaθra". Depending on the interpretation of Esther 2:5–6, Mordecai or his great-grandfather Kish was carried away from Jerusalem with Jeconiah by Nebuchadnezzar, in 597 BCE. The view that it was Mordecai would be consistent with the identification of Ahasuerus with Cyaxares. Identifications with other Persian monarchs have also been suggested. Jacob Hoschander has argued that the name of Haman and that of his father Hamedatha are mentioned by Strabo as "Omanus" and "Anadatus," worshipped with Anahita in the city of Zela. Hoschander suggests that Haman may, if the connection is correct, be a priestly title and not a proper name. Strabo's names are unattested in Persian texts as gods; however the Talmud and Josephus interpret the description of courtiers bowing to Haman in Esther 3:2 as worship. (Other scholars assume "Omanus" refers to Vohu Mana.)
In his "Historia Scholastica" Petrus Comestor identified Ahasuerus (Esther 1:1) as Artaxerxes III who reconquered Egypt. Interpretation. In the Book of Esther, the Tetragrammaton does not appear, but some argue it is present, in hidden form, in four complex acrostics in Hebrew: the initial or last letters of four consecutive words, either forwards or backwards comprise YHWH. These letters were distinguished in at least three ancient Hebrew manuscripts in red. Christine Hayes contrasts the Book of Esther with apocalyptic writings, the Book of Daniel in particular: both Esther and Daniel depict an existential threat to the Jewish people, but while Daniel commands the Jews to wait faithfully for God to resolve the crisis, in Esther the crisis is resolved entirely through human action and national solidarity. God, in fact, is not mentioned, Esther is portrayed as assimilated to Persian culture, and Jewish identity in the book is an ethnic category rather than a religious one. This contrasts with traditional Jewish commentaries, such as the commentary of the Vilna Gaon, which states "But in every verse it discusses the great miracle. However, this miracle was in a hidden form, occurring through apparently natural processes, not like the Exodus from Egypt, which openly revealed the might of God." This follows the approach of the Talmud, which states that "(The Book of) Esther is referenced in the Torah in the verse 'And I shall surely hide (in Hebrew, 'haster astir,' related to 'Esther') My Face from them on that day.
André Lacocque also sees the Book of Esther as being fundamentally theological and that its main message was to correct the mistakes of ancestors. These mistakes included being lenient against Amalekites and plundering goods, which King Saul was guilty of. Another message was that diasporic Jews were responsible for the welfare of their host community, who held unpredictable views about Jews. These views ranged from violent antisemitism to passionate philosemitism, where Jews are arbitrarily promoted to higher positions due to being 'sexy'. Lacocque compares this to Joseph's governance of Egypt in the Book of Genesis, which benefitted native Egyptians and Hebrew immigrants. Although marriages between Jews and Gentiles are not permitted in orthodox Judaism, even in case of Pikuach nefesh, Esther is not regarded as a sinner, because she remained passive, and risked her life to save that of the entire Jewish people. Azīz Pajand, a Persian Jew, published "Purim" in 1966, which offered an Iranophilic interpretation of the Book of Esther. Here, Haman was the Amalekite enemy of 'pure-blooded Iranians' and Jews. Thus, Purim became a holiday that celebrates salvation for all Iranians from the 'Hamanites'. He also emphasizes the role of Jewish-Persian cooperation in realizing the Book of Esther's denouement. Pajand justified his interpretation to dispel accusations that the Book of Esther was anti-Iranian and because he believed that Iranians were "travellers in the way of truth". In contrast, Haman violated the Zoroastrian ideal of “Good thoughts; Good words; and Good deeds”. Lacocque likewise observes that the "enemies of the Jews" were never arbitrarily branded as Amalekites before being killed, in comparison to Haman and his sons, which discredits any motive of Jewish ultranationalism.
Albert Barnes similarly argues that the philosemitic Persian establishment was perplexed at Haman's decree (), and that they were supportive of Esther's efforts against the "enemies of the Jews". The latter were mostly found "among the idolatrous people of the subject nations", whom the Persians did not care for. The ones in Susa, however, consisted of Haman's faction, led by his ten sons, and fugitives who believed they were free to kill the Jews once the latter's "privileges have expired", thus why they were killed the next day. Matthew Poole sees the subsequent hanging of Haman's sons as a cruel Jewish and Persian custom that punishes offenders for 'abusing' the king. John Gill sees the conversion of Persian allies () as an example of 'conversion under duress' but does not discount alternative explanations. They include being impressed by the 'Divine Providence' working in the Jews' favor and seeking the favor of Esther and Mordecai, who gained immense power. But ultimately, the Persian allies and Jews celebrated Purim together and taught their children to read the Book of Esther ().
According to Rabbi Mordechai Neugroschel, there is a code in the Book of Esther which lies in the names of Haman's 10 sons. Three of the Hebrew letters—a tav, a shin and a zayin—are written smaller than the rest, while a vav is written larger. The outsized vav—which represents the number six—corresponds to the sixth millennium of the world since creation, which, according to Jewish tradition, is the period between 1240 and 2240 CE. As for the tav, shin and zayin, their numerical values add up to 707. Put together, these letters refer to the Jewish year 5707, which corresponds to the secular 1946–1947. In his research, Neugroschel noticed that ten Nazi defendants in the Nuremberg Trials were executed by hanging on 16 October 1946, which was the date of the final judgement day of Judaism, Hoshana Rabbah. Additionally, Hermann Göring, an eleventh Nazi official sentenced to death, committed suicide, parallel to Haman's daughter in Tractate Megillah. Additions to Esther.
Contents. These additions are: It is unclear to which version of Greek Esther this colophon refers, and who exactly are the figures mentioned in it. By the time the Greek version of Esther was written, the foreign power visible on the horizon as a future threat to Judah was the kingdom of Macedonia under Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther; the Septuagint version noticeably calls Haman a "Bougaion" (), possibly in the Homeric sense of "bully" or "braggart", whereas the Hebrew text describes him as an Agagite. Canonicity. The canonicity of these Greek additions has been a subject of scholarly disagreement practically since their first appearance in the Septuagint. Martin Luther, being perhaps the most vocal Reformation-era critic of the work, considered even the original Hebrew version to be of very doubtful value. The Council of Basel–Ferrara–Florence confirmed its status as canonical between 1431 and 1445. The Council of Trent, the summation of the Counter-Reformation, reconfirmed the entire book, both Hebrew text and Greek additions, as canonical. The Book of Esther is used twice in commonly used sections of the Catholic Lectionary. In both cases, the text used is not only taken from a Greek addition. The readings also include the prayer of Mordecai, and nothing of Esther's own words is ever used. The Eastern Orthodox Church uses the Septuagint version of Esther, as it does for all of the Old Testament. In contrast, the additions are included in the Biblical apocrypha, usually printed in a separate section (if at all) in Protestant bibles. The additions, called "The rest of the Book of Esther", are specifically listed in the Thirty-Nine Articles, Article VI, of the Church of England as non-canonical, though "read for example of life and instruction of manners".
Rail transport in Great Britain The railway system in Great Britain is the oldest railway system in the world. The first locomotive-hauled public railway opened in 1825, which was followed by an era of rapid expansion. Most of the track is managed by Network Rail, which in 2024 had a network of of standard-gauge lines, of which were electrified. In addition, some cities have separate metro, light rail and tram systems, among them the historic London Underground and the Glasgow Subway. There are also many private railways, some of them narrow-gauge, which are primarily short lines for tourists. The main rail network is connected with that of continental Europe by the Channel Tunnel and High Speed 1, opened in 1994 and 2007 respectively. In 2024, there were 1.612 billion journeys on the National Rail network, making the British network the fifth most used in the world (Great Britain ranks 23rd in world population). Unlike a number of other countries, rail travel in the United Kingdom has enjoyed a renaissance in recent years, with passenger numbers approaching their highest ever level (see usage figures below). This has coincided with the privatisation of British Rail, but the cause of this increase is unclear. The growth is partly attributed to a shift away from private motoring due to growing road congestion and increasing petrol prices, but also to the overall increase in travel due to affluence. Passenger journeys in Britain grew by 88% over the period 1997–98 to 2014 as compared to 62% in Germany, 41% in France and 16% in Spain.
The United Kingdom is a member of the International Union of Railways (UIC). The UIC country code for United Kingdom is 70. The UK has the 17th largest railway network in the world; despite many lines having closed in the 20th century, due to the Beeching cuts, it remains one of the densest networks. It is one of the busiest railways in Europe, with 20% more train services than France, 60% more than Italy, and more than Spain, Switzerland, the Netherlands, Portugal and Norway combined, as well as representing more than 20% of all passenger journeys in Europe. The rail industry employs 115,000 people and supports another 250,000 through its supply chain. After the initial period of rapid expansion following the first public railways in the early 19th century, from about 1900 onwards the network suffered from gradual attrition, and more severe rationalisation in the 1950s and 1960s. However, the network has again been growing since the 1980s. The UK was ranked eighth among national European rail systems in the 2017 European Railway Performance Index for intensity of use, quality of service and safety performance.
To cope with increasing passenger numbers, there is a large programme of upgrades to the network, including Thameslink, Crossrail, electrification of lines, in-cab signalling, new inter-city trains and new high-speed lines. Historical overview. According to historians David Brandon and Alan Brooke, the railways brought into being our modern world: The railways started with the local isolated wooden wagonways in 1560s using horses. These wagonways then spread, particularly in mining areas. The system was later built as a patchwork of local lines operated by small private railway companies. Over the course of the 19th and early 20th centuries, these amalgamated or were bought by competitors until only a handful of larger companies remained (see Railway Mania). The entire network was brought under government control during the First World War and a number of advantages of amalgamation and planning were revealed. However, the government resisted calls for the nationalisation of the network (first proposed by 19th century Prime Minister William Gladstone as early as the 1830s). Instead, from 1 January 1923, almost all the remaining companies were grouped into the "big four": the Great Western Railway, the London and North Eastern Railway, the London Midland and Scottish Railway and the Southern Railway companies (there were also a number of other joint railways such as the Midland and Great Northern Joint Railway and the Cheshire Lines Committee as well as special joint railways such as the Forth Bridge Railway, Ryde Pier Railway and at one time the East London Railway). The "Big Four" were joint-stock public companies and they continued to run the railway system until 31 December 1947.
The growth in road transport during the 1920s and 1930s greatly reduced revenue for the rail companies. Rail companies accused the government of favouring road haulage through the subsidised construction of roads. The railways entered a slow decline owing to a lack of investment and changes in transport policy and lifestyles. During World War II, the companies' managements joined, effectively forming one company. A maintenance backlog developed during the war and the private sector only had two years to deal with this after the war ended. After 1945, for both practical and ideological reasons, the government decided to bring the rail service into the public sector. Nationalisation. From the start of 1948, the "big four" were nationalised to form British Railways (latterly British Rail) under the control of the British Transport Commission. Although BR was a single entity, it was divided into six (later five) regional authorities in accordance with the existing areas of operation. Though there were few initial changes to the service, usage increased and the network became profitable. Regeneration of track and railway stations was completed by 1954. In the same year, changes to the British Transport Commission, including the privatisation of road haulage, ended the coordination of transport in Great Britain. Rail revenue fell and in 1955 the network again ceased to be profitable. The mid-1950s saw the rapid introduction of diesel and electric rolling stock, but the expected transfer back from road to rail did not occur and losses began to mount.
The desire for profitability led to a major reduction in the network during the mid-1960s, with ICI manager Dr. Richard Beeching commissioned by the government under Ernest Marples with reorganising the railways. Many branch lines (and a number of main lines) were closed because they were deemed uneconomic ("the Beeching Axe" of 1963), removing much feeder traffic from main line passenger services. In the second Beeching report of 1965, only the "major trunk routes" were selected for large-scale investment, leading many to speculate the rest of the network would eventually be closed. This was never implemented by BR. Passenger services experienced a renaissance with the introduction of the InterCity 125 trains in the 1970s. Passenger levels fluctuated since then, increasing during periods of economic growth and falling during recessions. The 1980s saw severe cuts in government funding and above-inflation increases in fares, In the early 1990s, the five geographical Regions were replaced by a Sectored organisation, in which passenger services were organised into InterCity, Network SouthEast and Regional Railways sectors.
Reorganisation and privatisation. The Railways Act 1993 divided the railways up, with Railtrack taking ownership of British Rail's property portfolio, tracks, signals, bridges and tunnels, Rolling Stock Operating Companies, and train operating companies. Passenger transport services were bundled together into franchises to facilitate cross-subsidy within franchises, with many regulations on ticket prices and types, regulated fare increases and "Parliamentary service" obligations. Companies submit bids to the franchising authority - often the Secretary of State for Transport, Passenger Transport Authority, or devolved government - competing for the lowest subsidy requirement and to invest in the railway over the lifespan of the franchise. There is also provision for subsidy between franchises, with profitable franchises demanding payments made to the government to cover a share of the losses from others. Examples of franchises include ScotRail, Great Western, and Southern Trains. Open Access Operators are entirely free to set their own services and fares unaffected by government regulations. Examples of such operators are Lumo and Grand Central, Hull Trains and Heathrow Express. In the case of the InterCity West Coast and InterCity East Coast franchises, applicants submit bids to return the most money to the government from operating the service. This has led to franchisees collapsing when passenger growth targets are not met as promised payments to the government cannot be paid and the franchise is exited early.
In 2023, Network Rail held over £59.1billion in debt, and £1.176billion interest payments. Many of these debts were incurred by Railtrack and transferred to Network Rail when it collapsed. British Rail operations were privatised during 1994–1997. Ownership of the track and infrastructure passed to Railtrack, whilst passenger operations were franchised to individual private sector operators (originally there were 25 franchises) and the goods services sold outright (six companies were set up, but five of these were sold to the same buyer). The government said privatisation would see an improvement in passenger services and satisfaction (according to the National Rail Passenger survey) has indeed gone up from 76% in 1999 (when the survey started) to 83% in 2013 and the number of passengers not satisfied with their journey dropped from 10% to 6%. Since privatisation, passenger levels have more than doubled, and have surpassed their level in the late 1940s. Train fares cost 2.7% more than under British Rail in real terms on average. However, while the price of anytime and off-peak tickets has increased, the price of Advance tickets has dramatically decreased in real terms: the average Advance ticket in 1995 cost £9.14 (in 2014 prices) compared to £5.17 in 2014.
Rail subsidies have increased from £bn in 1992–93 to £bn in 2015–16 (in current prices), although subsidy per journey has fallen from £ per journey to £ per journey. However, this masks great regional variation, as in 2014–15 funding varied from "£1.41 per passenger journey in England to £6.51 per journey in Scotland and £8.34 per journey in Wales." The public image of rail travel was severely damaged by a series of significant accidents after privatisation. These included the Hatfield accident, caused by a rail fragmenting due to the development of microscopic cracks. Following this, the rail infrastructure company Railtrack imposed over 1,200 emergency speed restrictions across its network and instigated an extremely costly nationwide track replacement programme. The consequent severe operational disruption to the national network and the company's spiralling costs set in motion a series of events which resulted in the collapse of the company and its replacement with Network Rail, a state-owned, "not-for-profit" company, with risks underwritten by the taxpayer. According to the European Railway Agency, in 2013 Britain had the safest railways in Europe based on the number of train safety incidents.
At the end of September 2003, the first part of High Speed 1, a high-speed link to the Channel Tunnel and onward to France and Belgium, was completed, significantly adding to the rail infrastructure of the country. The rest of the link, from north Kent to London St Pancras opened in 2007. A major programme of remedial work on the West Coast Main Line started in 1997 and finished in 2008. Since the 2010s, many upgrades have been under way, such as Thameslink, Crossrail, the Northern Hub and electrification of the Great Western Main Line. Electrification plans for the Midland Main Line and the Transpennine line between Manchester and Leeds have been scaled back. Construction of High Speed 2 is underway, with a projected completion date of 2026 for Phase 1 (London to Birmingham) and 2033 for Phase 2. A poll of 1,500 adults in Britain in June 2018 showed that 64% support renationalising Britain's railways. Renationalisation. Currently, six franchises are under public ownership, and thus effectively nationalised. Four, LNER, Northern Trains, Southeastern and TransPennine Express, are operators of last resort owned by the Department for Transport. Transport for Wales Rail is owned by Transport for Wales, a Welsh Government owned company, with no current plans to re-privatise the latter. On 1 April 2022, ScotRail was put under public ownership by the Scottish Government, under Transport Scotland as ScotRail operating on the same day.
The COVID-19 pandemic caused a huge fall in the number of passengers using the railways, with journeys in 2020 being about 22% of the previous year, before rising again as travel restrictions eased. During 2020, all train operating companies entered into emergency measures agreements with the UK and Scottish governments. Normal franchise mechanisms were amended, transferring almost all revenue and cost risk to the government, effectively 'renationalising' the network temporarily. In September 2020, the UK Government permanently got rid of the rail franchising system. On 20 May 2021, the Government announced a white paper that would transform the operation of the railways. The rail network will be partly renationalised, with infrastructure and operations brought together under the state-owned public body Great British Railways. Operations will be managed on a concessions model. According to the BBC, this represents the largest shake-up in the UK's railways since privatisation. On 18 November 2021, the government announced the biggest ever public investment in Britain's rail network costing £96 billion and promising quicker and more frequent rail connections in the North and Midlands: the Integrated Rail Plan includes substantially improved connections north–south as well as east–west and includes three new high speed lines.
In July 2024, the new Labour government confirmed that passenger services would be brought back into public ownership upon the expiry of their contracts as part of the wider renationalisation of the rail network. Passenger services. Passenger services in Great Britain were divided into regional franchises and run by mostly private (that is, non-state owned) train operating companies from 1995 to 2020. These companies bid for seven- to eight-year contracts to run individual franchises. Most contracts in England are awarded by the Department for Transport (DfT), with the exception of Merseyrail, where the franchise is awarded by the Merseyside Passenger Transport Executive. In Scotland, contracts for ScotRail, is awarded by Transport Scotland, and in Wales, contracts for Transport for Wales Rail, is awarded by Transport for Wales, although the latter is currently publicly owned with no plans for franchising in the near future and ScotRail was brought into public ownership in 2022. Initially, there were 25 franchises, some franchises have since been combined, others nationalised. There are also a number of local or specialised rail services operated on an open access basis outside the franchise arrangements; examples include Heathrow Express and Hull Trains.
Many franchises were effectively abolished due to the financial effects of the COVID-19 pandemic. The UK government proposed a new state-owned public body, Great British Railways, which would operate a concession contract system on the network from 2023. , legislation to establish the new body was said to be "unlikely" within the 2023–2024 parliamentary session. In the 2015–16 operating year, franchised services provided 1,718 million journeys totalling (64.7 billion billion passenger km) of travel, an increase over 1994–5 of 117% in journeys (from 761 million) and just over doubling the passenger miles. The passenger-miles figure, after being flat from 1965 to 1995, surpassed the 1947 figure for the first time in 1998 and continues to rise steeply. The key index used to assess passenger train performance is the Public Performance Measure, which combines figures for punctuality and reliability. From a base of 90% of trains arriving on time in 1998, the measure dipped to 75% in mid-2001 due to stringent safety restrictions put in place after the Hatfield crash in October 2000. However, in June 2015 the PPM stood at 91.2% after a period of steady increases in the annual moving average since 2003 until around 2012 when the improvements levelled off.
Train fares cost 2.7% more than under British Rail in real terms on average. For some years, Britain has been said to have the highest rail fares in Europe, with peak-time and season tickets considerably higher than other countries, partly because rail subsidies in Europe are higher. However, passengers are also able to obtain some of the cheapest fares in Europe if they book in advance or travel at off-peak times or purchase 'day-return' tickets which cost little more than a single ticket. UK rail operators point out rail fare increases have been at a substantially lower rate than petrol prices for private motoring. The difference in price has also been blamed on the fact Britain has the most restrictive loading gauge (maximum width and height of trains that can fit through tunnels, bridges etc.) in the world which means any trains must be significantly narrower and less tall than those used elsewhere. This means British trains cannot be bought "off-the-shelf" and must be specially built to fit British standards.
Average rolling-stock age fell slightly from the third quarter of 2001–02 to 2017–18, from 20.7 years old to 19.6 years old, and recent large orders from Bombardier and its acquirer Alstom, as well as CAF, Hitachi and Stadler, brought down the average age to around 15 years by March 2021. Although passengers rarely have cause to refer to either document, all travel is subject to the National Rail Conditions of Travel and all tickets are valid subject to the rules set out in a number of so-called technical manuals, which are centrally produced for the network. Annual journey numbers. Below are the estimated total number of journeys using heavy rail transport in Britain for each financial year. (This table does not include Eurostar, Underground or light rail services) The following table is according to the Office of Rail and Road and includes open access operators such as Grand Central and Hull Trains. Stations.
Inter-city. High-speed inter-city rail (above ) was first introduced in Great Britain in the 1970s by British Rail. BR had pursued two development projects in parallel, the development of a tilting train technology, the Advanced Passenger Train (APT), and development of a conventional high-speed diesel train, the High Speed Train (HST). The APT project was abandoned, but the HST design entered service as the British Rail Classes 253, 254 and 255 trains. The prototype HST, the Class 252, reached a world speed record for diesel trains of 143.2 mph, while the main fleet entered service limited to a service speed of 125 mph, and were introduced progressively on main lines across the country, with a rebranding of their services as the "InterCity 125". With electrification of the East Coast Main Line, high-speed rail in Great Britain was augmented with the introduction of the Class 91, intended for passenger service at up to 140 mph (225 km/h), and thus branded as the "InterCity 225". The Class 91 units were designed for a maximum service speed of 140 mph, and running at this speed was trialled with a 'flashing green' signal aspect under the British signalling system. The trains were eventually limited to the same speed as the HST, to 125 mph, with higher speeds deemed to require cab signalling, which as of 2010 was not in place on the normal British railway network (but was used on the Channel Tunnel Rail Link). A final attempt by the nationalised British Rail at High Speed Rail was the cancelled InterCity 250 project in the 1990s for the West Coast Main Line.
Post privatisation, a plan to upgrade the West Coast Main Line to speeds of up to 140 mph with infrastructure improvements were finally abandoned, although the tilting train Class 390 "Pendolino" fleet designed for this maximum speed of service were still built and entered service in 2002, and operates limited to 125 mph. Other routes in the UK were upgraded with trains capable of top speeds of up to 125 mph running with the introduction between 2000 and 2005 of Class 180 "Adelante" DMUs and the Bombardier Voyager DEMUs (Classes 220, 221 and 222). High Speed 1. The first implementation of high-speed rail up to 186 mph in regular passenger service in Great Britain was the Channel Tunnel Rail Link (now known as High Speed 1), when its first phase opened in 2003 linking the British end of the Channel Tunnel at Folkestone with Fawkham Junction in Kent. This is used by international only passenger trains for the Eurostar service, using Class 373 and Class 374 trains. The line was later extended all the way into London St Pancras in 2007.
After the building of the first of a new Class 395 train fleet for use partly on High Speed 1 and parts of the rest of the UK rail network, the first domestic high-speed running over 125 mph (to about 140 mph) began in December 2009, including a special Olympic Javelin shuttle for the 2012 Summer Olympics. These services are operated by the South Eastern franchise. Intercity Express Programme. The Intercity Express Programme for replacement of the domestic fleet of InterCity 125 and 225 trains on the existing national network was announced. In 2009 it was announced that the preferred rolling stock option for this project was the Hitachi Super Express family of multiple units, and they entered service in 2017 on the Great Western Main Line and in 2019 on the East Coast Main Line. The trains will be capable of a maximum speed of 140 mph with "minor modifications", with the necessary signalling modifications required of the Network Rail infrastructure in Britain likely to come from the phased rollout of the Europe-wide European Rail Traffic Management System (ERTMS).
Proposed and partly under construction. High Speed 2. Following several studies and consultations on high-speed rail, in 2009 the UK Government formally announced the High Speed 2 project, establishing a company to produce a feasibility study to examine route options and financing for a new high-speed railway in the UK. This study began on the assumption the route would be a new purpose-built high-speed line connected to High-Speed 1 to the Channel tunnel and from London to the West Midlands, via Heathrow Airport, relieving traffic on the West Coast Main Line (WCML). Conventional high-speed rail technology would be used as opposed to Maglev. The rolling stock would be capable of travelling on the existing Network Rail infrastructure if required, with the route intersecting with the existing WCML and the East Coast Main Line (ECML). A cancelled second phase of the project was planned to reach further north to Manchester, Sheffield and Leeds, as well as linking into the Midland Main Line. Northern Powerhouse Rail.
In June 2014, the chancellor of the Exchequer, George Osborne, proposed a high-speed rail link Northern Powerhouse Rail (also known as High Speed 3 or High Speed North) between Liverpool and Newcastle/Sheffield/Hull. The line would use the existing route between Liverpool and Newcastle/Hull and a new route from to Sheffield will follow the same route to Manchester Victoria and then a new line from Victoria to Sheffield, with additional tunnels and other infrastructure. High-speed rolling stock. As of August 2023 the following rolling stock on the British network is capable of 125 mph or more: In 2011, the fastest timetabled start-to-stop run by a UK domestic train service was the Hull Trains 07.30 King's Cross to Hull, which covered the from Stevenage to Grantham in 42minutes at an average speed of . This was operated by a Class 180 diesel unit running "under the wires" at the time, and is now operated by Class 802 "Paragon" bi-mode units, operating on electric power on this section. This was matched by several Leeds to London Class 91-operated East Coast trains if their two-minute recovery allowance for this section is excluded from the public timetable.
Local metro and other rail systems. A number of towns and cities have rapid transit networks. Underground technology is used in the Glasgow subway, Merseyrail centred on Liverpool, London Underground centred on London, London Overground and the London Docklands Light Railway centred on London, and the Tyne and Wear Metro centred on Newcastle upon Tyne. Light rail systems in the form of trams are in Birmingham, Croydon, Manchester, Nottingham, Sheffield and Edinburgh. These systems use a combination of street running tramways and, where available, reserved right of way or former conventional rail lines in some suburbs. Blackpool has the one remaining traditional tram system. Monorails, heritage tramways, miniature railways and funiculars also exist in several places. In addition, there are a number of heritage (mainly steam) standard and narrow gauge railways, and a few industrial railways and tramways. Some lines which appear to be heritage operations sometimes claim to be part of the public transport network; the Romney, Hythe and Dymchurch Railway in Kent regularly transports schoolchildren.
Most major cities have some form of commuter rail network. These include Belfast, Birmingham, Bristol, Cardiff, Edinburgh, Exeter, Glasgow, Leeds, Liverpool, London and Manchester. Goods services. There are four main goods operating companies in the UK, the largest of which is DB Cargo UK (formerly DB Schenker, formerly English Welsh & Scottish (EWS)). There are also several smaller independent operators including Mendip Rail. Types of freight carried include "intermodal" – in essence containerised freight – and coal, metals, oil, and construction materials. The Beeching Cuts, in contrast to passenger services, greatly modernised the goods sector, replacing inefficient wagons with containerised regional hubs. Freight services had been in steady decline since the 1930s, initially because of the reduction in manufacturing and then road haulage's cost advantage in combination with higher wages. Since 1995, however, the amount of freight carried on the railways has increased sharply due to increased reliability and competition, as well as international services. In 2000, the Department for Transport's "Transport Ten Year Plan" called for an 80% increase in rail freight.
Statistics on freight are specified in terms of the weight of freight lifted, and the "net tonne kilometre", being freight weight multiplied by distance carried. 116.6 million tonnes of freight was lifted in the 2013–4 period, against 138 million tonnes in 1986–7, a decrease of 16%. However, a record 22.7 billion net tonne kilometres (14 billion net ton miles) of freight movement were recorded in 2013–4, against 16.6 billion (10.1 billion) in 1986–7, an increase of 38%. Coal made up 36% of the total "net tonne kilometre", though its share was declining. Rail freight had increased its market share since privatisation (by net tonne kilometres) from 7.4% in 1998 to 11.1% in 2013. Growth was partly due to more international services including the Channel Tunnel and Port of Felixstowe, which is containerised. Nevertheless, as of 2008, network bottlenecks and insufficient investment in catering for 9' 6" high shipping containers restricted growth. A symbolic loss to the rail freight industry in Great Britain was the custom of the Royal Mail, which from 2004 discontinued use of its 49-train fleet, and switched to road haulage after a near 170-year-preference for trains. Mail trains had long been part of the tradition of the railways in Great Britain, famously celebrated in the film "Night Mail", for which W. H. Auden wrote the poem of the same name. Although Royal Mail suspended mail trains in January 2004, this decision was reversed in December of the same year, and Class 325s are now used on some routes including between London, Warrington and Scotland.
Train leasing services. At the time of privatisation, the rolling stock of British Rail was sold to the new operators, as in the case of the freight companies, or to the three ROSCOs (rolling stock companies) which lease or hire stock to passenger and freight train operators. Leasing is relatively commonplace in transport since it enables operating companies to avoid the complication associated with raising sufficient capital to purchase assets; instead, assets are leased and paid for from ongoing revenue. Since 1994 there has been a growth in smaller spot-hire companies that provide rolling stock on short-term contracts. Many of these have grown thanks to the selling-off of locomotives by the large freight operators, especially EWS. Unlike other major players in the privatised railway system of Great Britain, the ROSCOs are not subject to close regulation by the economic regulatory authority. They were expected to compete with one another, and they do, although not in all respects. Competition codes of practice.
Since privatisation in 1995, the ROSCOs have faced criticism from several quarters – including passenger train operating companies such as GNER, Arriva and FirstGroup – on the basis they are acting as an oligopoly to keep lease prices higher than they would be in a competitive market. In 1998, Deputy Prime Minister John Prescott asked rail regulator John Swift to investigate the market's operation and make recommendations. Many believed Prescott favoured much closer regulation of the ROSCOs, perhaps bringing them into the net of contract-specific regulation, i.e., requiring every rolling stock lease to be approved by the Rail Regulator before it could be valid. Swift's report did not find major problems with the operation of what was then an infant market, and instead recommended the ROSCOs sign up to voluntary, non-binding codes of practice in relation to their future behaviour. Prescott did not like this, but he did not have the legislative time allocation to do much about it. Swift's successor as Rail Regulator, Tom Winsor, agreed with Swift and the ROSCOs were happy to go along with codes of practice, coupled with the Rail Regulator's new powers to deal with abuse of dominance and anti-competitive behaviour under the Competition Act 1998. In establishing these codes, the Rail Regulator made it clear he expected the ROSCOs to adhere to their letter and spirit. The codes of practice were duly put in place and for the next five years the Rail Regulator received no complaints about ROSCO behaviour.
White paper 2004. In July 2004, the DFT's White Paper on the future of the railways expressed dissatisfaction with the operation of the rolling stock leasing market, and the belief there may have been excessive pricing on the part of the ROSCOs. In June 2006, Gwyneth Dunwoody, chair of the Transport Select Committee of the House of Commons, called for an investigation into the companies. Transport commentator Christian Wolmar has asserted the high cost of leasing is due to the way the franchises are distributed to the train operating companies. While the TOCs are negotiating for a franchise they have some freedom to propose different rolling stock options. It is only once they have won the franchise, however, they start negotiating with the ROSCOs. The ROSCO will know the TOC's requirements and also knows the TOC has to obtain a fixed mix of rolling stock which puts the train operating company at a disadvantage in its negotiations with the ROSCO. Competition Commission.
The Competition Commission conducted an investigation and published provisional findings on 7 August 2008. The report was published on 7 April 2009. A press release summarised the recommendations as follows: Leasing companies (ROSCO). Three companies took over British Rail's rolling stock on privatisation: A number of other companies have since entered the leasing market: Spot-hire companies. Spot-hire companies provide short-term leasing of rolling stock. Statutory framework. Railways in Great Britain are in the private sector, but they are subject to control by central government, and to economic and safety regulation by arms of government. In 2006, using powers in the Railways Act 2005, the DfT took over most of the functions of the now wound up Strategic Rail Authority. The DfT now itself runs competitions for the award of passenger rail franchises, and, once awarded, monitors and enforces the contracts with the private sector franchisees. Franchises specify the passenger rail services which are to be run and the quality and other conditions (for example, the cleanliness of trains, station facilities and opening hours, the punctuality and reliability of trains) which the operators have to meet. Some franchises receive a subsidy from the DfT for doing so, and some are cash-positive, which means the franchisee pays the DfT for the contract. Some franchises start life as subsidised and, over their life, move to being cash-positive.
The other regulatory authority for the privatised railway is the Office of Rail and Road (previously the Office of Rail Regulation), which, following the Railways Act 2005, is the combined economic and safety regulator. It replaced the Rail Regulator on 5 July 2004. The Rail Safety and Standards Board still exists, however; established in 2003 on the recommendations of a public inquiry, it leads the industry's progress in health and safety matters. The principal modern railway statutes are: Industry bodies. Other national entities. Trade unions. The railways are one of the most heavily unionised industrial sectors in the UK. Regional entities. "See Passenger transport executive" See List of companies operating trains in the United Kingdom. 1820s–1840s: Early companies. This is only the earliest of the main line openings: for a more comprehensive list of the hundreds of early railways see List of early British railway companies Heritage and private. Many lines closed by British Railways, including many closed during the Beeching cuts, have been restored and reopened as heritage railways. A few have been relaid as narrow-gauge but the majority are standard-gauge. Most use both steam and diesel locomotives for haulage. Most heritage railways are operated as tourist attractions and do not provide regular year-round train services.
Proposed line re-openings. Several pressure groups are campaigning for the re-opening of closed railway lines in Great Britain. These include: From 1995 until 2009, 27 new lines (totalling 199 track miles) and 68 stations were opened, with 65 further new station sites identified by Network Rail or government for possible construction. On 15 June 2009 the Association of Train Operating Companies (ATOC) published the report "", detailing schemes around England where it believed there was a commercial business case for passenger network expansion. The published proposals involved the re-opening or new construction of 40 stations, serving communities with populations of over 15,000, including 14 schemes involving the re-opening or reconstruction of rail lines for passenger services. These would be short-lead-time local projects, to be completed in timescales ranging from 2 years 9 months to 6 years, once approved by local and regional governments, Network Rail and the Department for Transport, complementing existing long-term national projects.