In this episode, we read Luke 1:39-56, noting its link with Hannah’s story in 1 Samuel 2, and David’s joy in the Ark’s homecoming in 2 Samuel 6. The blessing, humility, and perspective of the Theotokos on what constitutes true might is a perfect complement to our preparation for the Nativity.

This week we consider the annunciation of Jesus in Luke 1:26-38, noticing its parallels and contrasts with the announcement of John the Baptist’s coming, and understanding it through reference to some church Fathers, Gen 18, Ezekiel 8, Haggai 1, 2 Sam 7, and Isaiah 29:22. Luke uses his artistry and deep understanding of the Old Testament to show the link between the God-Man and his cousin John, and to put Jesus luminously in the spotlight.

This week we consider the announcement of the Forerunner to Zechariah in Luke 1:13-25, understanding Gabriel’s promise in the light of Judges 13; 1 Kings/3 Kingdoms 17-18; 2 Kings/4 Kingdoms 2:81-15; Malachi 4:5-6/LXX 3:22-23. This first glimmering of the good news, recalling the greats of the Old Testament, prepares for all that God plan to do in the ministry of Jesus.

We begin our series on the stories of the Nativity and their connection to the Old Testament by considering Luke 1:1-8 in the light of Luke 24, 2 Peter 1:19, Amos 9:11, Gen 18, 1 Sam/1 Kingdoms 1, Exodus 37, and 2 Chr. 26:18. Luke signals in his opening verses the deep continuity between the story of Israel and the story of Jesus, both in revealing his intent as an author, and in echoing parts of the Old Testament.

This week we complete our series on the Readable Books by looking at 4 Ezra (2 Esdras 3-14), and reading its central visionary episode in the light of Luke 9:28ff; Isaiah 65:17-25; Rev 12; Rev 21; and 2 Cor 3. We learn, with “Ezra,” that suffering is not futile, but can be transformed into glory by God, who ruled as the King of Glory from the cross. The next episode in two weeks will begin a new series, called “Light from the Old Testament Upon the Nativity.”

The relatively unknown book of 1 Esdras (1 Ezra in the Orthodox Study Bible) commends itself to us through the fathers’ attention to its central episode, 1 Esdras 3:1-5:6 (OSB 1 Ezra). In reading the young man Zerubbabel’s discourse concerning the power of women and the victory of truth, we are helped by referring to 1 Corinthians 13, Proverbs 31, Psalm 119 [118 LXX]:160, Matthew 19:5, and Matthew 24:3. God uses the domestic and ordinary things of this world to raise us up to the truths and graces that are divine.

We read the contrite Prayer of Manasseh in the light of Ezra 9, Nehemiah 9, Psalm 51, and 1 Chronicles 21:14-15. We then move on to consider how it is that we as Christians must forgive, and the relationship of repentance to forgiveness, with the help of Matthew 6:9-15, Luke 23:34, Acts 7:60, Romans 5:8, and Ephesian 4:32.

We look at this “extra” signature Psalm of David, alongside his story in 1 Samuel/1 Kingdoms 17, and with reference to 1 Corinthians 1:22-27. In these we find a particular Christian theme, connected with the triumph of the Holy Cross: God uses what we consider weak in order to bring about His mighty deeds!

We read 4 Maccabees, a book on the very edge of the canon, in the light of what St. Gregory Nazianzen says, as well as in light of Hebrews 11, Acts 22, and Revelation 12. In it are poignant examples of martyrdom, and strong encouragement to not be ruled by our passions.

We read the fascinating book confusingly called 3 Maccabees (which is mostly about Jews in Egypt BEFORE the time of the Maccabees) in the light of Exodus 15, Daniel 3, Daniel 6, Esther, and Jonah 2. God is not confined to the Temple, but comes to the aid of His people everywhere when they pray.