TU‘APULELULU SEPITEMA 7

Fashion or Hurt? Job's Painful Pun

Ko e Ngaohi pe ko hono Fakamamahi’i? 

JOB 10:8-11

YOUR HANDS FASHIONED AND MADE ME, AND NOW YOU HAVE DESTROYED ME ALTOGETHER. REMEMBER THAT YOU HAVE MADE ME LIKE CLAY; AND WILL YOU RETURN ME TO THE DUST? DID YOU NOT POUR ME OUT LIKE MILK AND CURDLE ME LIKE CHEESE?

SIOPE 10:8-11

8 Ko ho nima na na‘e fakafuofua mo ngaohi au, Hoko kotoa, ‘o takatakai: Pea ko eni kuo ke faka‘auha! 9 Manatu mu‘a, kuo ke ngaohi au hangē ko e ‘umea: Pea te ke fakafoki au ke u efu. 10‘Ikai na‘a ke lingi au hangē ko e hu‘akau, ‘O ke fakafatu au hangē ko e ngaohi ‘o e siisi? 11Ko e kili mo e kakano kuo fakakofu ‘aki au ‘e he ‘Afiona, Mo lalanga au ‘aki ‘a e hui mo e uoua.

[LILIU FAKA-TONGA]

‘Oku ‘i ai ‘etau lea Tonga mo e ngaahi paloveape ‘oku mahino’i pe ia mo ‘uhinga lelei ‘i he ‘ataki faka-Tonga. ‘E faingata’a ke mahino kapau ‘e liliu ki ha lea muli. ‘Oku pehe ni pe mo e lea faka-Hepeluu, ‘i he pehee ‘e Siope ki he ‘Otua, Ko ho nima na na‘e ‘atasave au. Ko e veape, ‘atasave, ko e ma’u mei he lea tefito tatau ‘e ua; ko e taha, ‘oku ‘uhinga, ko e “ngaohi” pea ko e taha, ko e “fakatupu mamahi.” Na’e “ngaohi” ‘e he to’ukupu ‘o e ‘Otuaa ‘a Siope, pe na’a ne “fakamamahi’i?” Ko e ongo veape kehe ‘i he veesi, “ngaohi” mo e “faka’auha”, ‘oku na ‘omi ‘a e ‘uhinga taulua ‘o e ‘atasave. ‘Oku na fakamatala’i ‘a e lea faka paloveape ko eni, ‘i he hu’unga ‘e ua ‘oku tuhu ki ai ‘a e e ‘atasave; ko e taha ‘oku positivo (lea ‘io) pea taha ‘oku nekativo (lea ‘ikai).  

Neongo ‘ene tofanga ‘i he faingata’aa, ka na’e kei ma’u pe ‘a e sio faka-punake (fa’u ta’anga) ‘a Siope. ‘Io, ‘oku fakaola loua pe ‘e he ‘Otua ‘a e ongo me’a ni ‘i hono to’ukupu; ‘oku ne ‘afio’i ‘a e taimi ke ngaohi ai kitautolu mo e taimi ke toe fakafo’ou ai kitautolu. Pea ko hono toe takao ke fakafo’ou, ‘oku ‘ikai fai mola. Ko e nima ‘ofa ‘o ‘etau Tamai, ‘oku ne ‘atasave - ngaohi pea ne toe fakamamahi’i kitautolu. Hange pe ko hono ngaohi kitautolu ‘i he ‘imisi ‘o e ‘Atama ‘uluaki, ‘oku toe fakafo’ou kitautolu ke hokosi e ‘imisi ‘o e ‘Atama hono ua, ‘a Kalaisi - ko hotau ‘Eiki ne kalusefai pea toetu’u.

Hange ko ho’o fatu kimautolu ‘i manava, ‘e Tamai, fakafo’ou kimautolu ‘ia Kalaisi ke mau hokosi hono ‘imisi. 

[ENGLISH]

Puns are notoriously difficult to transfer from one language to another. Imagine trying to translate this sentence into another language: "The crows saw a murder." Did they witness another flock (murder) of crows or the killing (murder) of a man? Something similar occurs in the Hebrew when Job says to God, "Your hands atzav and made me." The verb atzav can be from two identical roots, but one means "fashion" and the other "cause pain." Did God's hands make Job or hurt him? The other two verbs in the verse, "made" and "destroyed," unpack the dual meaning of atzav. They explain the pun, as it were, in the two directions that atzav might go: one positive, one negative.

Even in his suffering, Job remained a poet. Indeed, God's hands do both, for he knows that we need to be not only made but remade. And remaking is never a painless process. Our Father's hands atzav - both fashion and pain-us that, just as we have borne the image of Adam, so we might bear the image of Christ, our crucified and

resurrected Lord.

As you formed us in the womb, heavenly Father, reform us in Christ, to bear his image.

 PULELULU SEPITEMA 6

CASTING LOTS

Talo Talo

ESTHER 9:24-26

HAMAN THE AGAGITE, THE SON OF HAMMEDATHA, THE ENEMY OF ALL THE JEWS, HAD PLOTTED AGAINST THE JEWS TO DESTROY THEM, AND HAD CAST PUR (THAT IS, CAST LOTS). TO CRUSH AND TO DESTROY THEM. BUT WHEN IT CAME BEFORE THE KING, HE GAVE ORDERS IN WRITING THAT HIS EVIL PLAN THAT HE HAD DEVISED AGAINST THE JEWS SHOULD RETURN ON HIS OWN HEAD, AND THAT HE AND HIS SONS SHOULD BE HANGED ON THE GALLOWS. THEREFORE THEY CALLED THESE DAYS PURIM, AFTER THE TERM PUR.

‘ESETA 9:24-26

24 koe‘uhi ko Hāmani foha ‘o Hametata, ko e motu‘a ‘Ēkaki, ko e fili ‘o e kau Siu kotoa, kuo ne puleaki‘i ‘a e kakai Siu honau faka‘osi, pea kuo ne fai puli (‘a ia ko e talotalo) ke faka‘osi mo faka‘auha kinautolu; 25 ka ‘i he ‘omi ‘a e me‘a ki he ‘ao ‘o e tu‘i, na‘a ne folofola mo fai tohi ke foki ki hono tumu‘aki ‘o‘ona ‘a e fakakaukau kovi kuo ne puleaki‘i ke fai ki he kakai Siu, pea ke fakatūfana‘i ‘a ia mo hono ngaahi foha. 26 (‘A ē ā na‘a nau ui ai ‘a e ongo ‘aho ko ia ko Pūlimi, ko e hingoa ki he lea puli.) ‘Io, ko e me‘a ‘i he ngaahi lea ‘o e tohi ko ia, mo e me‘a kuo nau sio ki ai kuo pehē fau, mo e me‘a kuo nau ta‘imālie ai

[LILIU FAKA-TONGA]

Ko e tangata fa’u tohi ko Tokini (The Lord of the Rings) na’a ne fatu ‘a e fo’i lea ko e, “‘eukatasitofe”. Ko e katasitofe, ko ha faingata’a fakalilifu. Ka ‘i hono fakapipiki ki ai ‘a e “eu” (“lelei” ‘i he faka-Kalisi ) ‘oku ne fakatafoki ‘a e kovi ki he lelei.  ‘Oku fonu ‘a e Tohitapu ‘i he ngaahi ‘eukatasitofe, pea ko e talanoa ‘o ‘Eseta ‘oku ‘i he tumutumu. Ko  Hāmani, “ko e fili ‘o e kau Siu kotoa”, na’a ne fai “pulimi” (lea faka-Papilone ki he fai talotalo) ke fakahoko’aki ‘ene palani ke faka’auha e kakai Siu. Ka ‘i he palovitenisi ‘a e ‘Otua, na’a ne fakafehalaaki’i ‘a e fa’ufa’u ‘a Hamani. Na’e iku ‘o fakatūfana‘i pe ia ‘i he ‘akau tautau na’a ne teuteu kia Motekiai, pea na’e faka’ataa ki he kau Siu ke nau malu’i kinautolu mei honau ngaahi fili.  ‘Io, ko e ‘Eukatasitofe mo’oni ‘aupito pe eni!

Ko e talanoa ko eni, ko e puipuitu’a ia ‘o e katoanga ‘a e kau Siu ‘oku ‘iloa ko e Pulimi. Ko e taha pe eni ‘i he ngaahi fakataataa ‘o e ngaahi fakatafoki faka-’Otua ‘i he Tohitapu, pea fanaafotu ai ‘a e ‘eukatasitofe ‘o e Toetu’u!

Ke ‘A’au kotoa ‘a e langilangi, Sisu ko homau ‘Eiki, ‘i ho’o fengaue’aki ‘a e me’a kotoa ma’ae lelei ‘a kinautolu ‘oku ‘ofa kiate Koe.

[ENGLISH]

J. R. R. Tolkien, of The Lord of the Rings fame, coined the word "eucatastrophe" to describe a sudden turn of events in which an impending catastrophe became something good (eu is Greek for "good"). In a Bible full of eucatastrophes, Esther's story ranks near the top. Haman, "enemy of all the Jews," had cast purim (a Babylonian word for

"lots") to determine when to initiate a pogrom against the Jews. God, however, in his providence, upended Haman's plan. He was hanged on the very gallows he had constructed for Mordecai, and the Jews were allowed to defend themselves from their adversaries. A eucatastrophe indeed!

This story forms the narrative of the Jewish festival of Purim. It is but one example in the long list of divine turnarounds, the greatest of which is the eucatastrophe of Easter.

All glory to you, Jesus our Lord, for causing all things to work together for

the good for those who love you.

 TUSITE SEPITEMA 5

The Walls of Jerusalem

Ko e Ngaahi Ā ‘o Selusalema

NEHEMIAH 12:27

AND AT THE DEDICATION OF THE WALL OF JERUSALEM THEY SOUGHT THE LEVITES IN ALL THEIR PLACES, TO BRING THEM TO JERUSALEM TO CELEBRATE THE DEDICATION WITH GLADNESS, WITH THANKSGIVINGS AND WITH SINGING, WITH CYMBALS, HARPS, AND LYRES.

NEHEMAIA 12:27

Pea ‘i he huufi ‘o e ‘ā ‘o Selusalema na‘a nau kumi ‘a e kau Līvai mei honau tukui feitu‘u, ke ‘omi kinautolu ki Selusalema, ke fai ‘a e huufi mo e fakafiefia, ‘io, ‘aki ‘a e ngaahi fakafeta‘i, mo e hiva, he fakasimipale, he fakahelefilo, mo fakaha‘ape.

[LILIU FAKA-TONGA]

‘Oku talamai ‘e Palovepi, "Ko ia ia ‘oku ‘ikai fa’a bule‘i hono laumalie ‘o’ona ‘oku tatau ia mo e kolo kuo holoki hifo, bea ‘oku ‘ikai hano ‘a" (25:28 UESI). Ko e tangata pehe ni, ‘oku ‘ikai hano malu‘i pea tu’utu’u vaivai ngofua ke ‘ohofi ‘e he fili. Ko e tu’unga eni na’e hoko ‘i he senituli hono nimaa ‘i Selusalema, ‘i he taimi na’e holo ai ‘a e sioma [‘aa] ‘o e koloo pea faka’auha ‘e he afi ‘a e matapaa. (Nehemaia 1:3). Hange pe ko hono fokotu’u ‘e he ‘Otua ‘a ‘Esela ke ne ako’i ‘a e Lao ki he kakai, na’a ne fokotu’u ‘a Nehemaia ke ne toe langa ‘a e ‘aa. Ko e tokotaha na’e fou mai ai ‘a e sokomai (poto), pea ko e tokotaha na’e fou mai ai ‘a e somai (‘aa) pea na’e katoanga’i ‘a e lava ‘o e ngaue ma’ongo’onga ni. ‘Oku me’angaue’aki ‘e he ‘Otua ‘a e ngaahi tufakanga kehekehe ‘i hono pule’anga. ‘Oku tatau pe ‘a e fiema’u ‘o e kau mataotao ki he ako ‘o e Tohitapu  pea mo e kau tangata ki he ta ‘o e mape langa, kau tufunga mo e kau to piliki. 

Ko e Misaiaa, ‘oku ne holoki ‘a e ‘aa pea ne toe langa. Na’a ne ngaohi ‘a e Siu mo e Senitaile, “ke taha; ‘io, na‘a ne holoki ‘aki hono kakano ‘a e ‘āvahevahe" (‘Efeso 2:14). Ka na’a ne toe ngaohi ‘a e Selusalema Fo’ou, ko hotau ‘api hili ‘a e toetu’u, ko ha kolo laulotaha "Na‘e ai hono ‘ā lahi, mo mā‘olunga" (Fakaha 21:12), pea ‘e nofo ta’engata ai ‘a “kinautolu kuo tohi ‘i he tohi ‘o e mo‘ui ‘a e Lami" (v. 27).

‘E Tamai faka-langi, "Ke ke finangalo ke fai lelei ki Saione: Langa ‘a e ngaahi ‘ā ‘o Selusalema ē." (Ps. 51:18).

[ENGLISH]

Proverbs says, "a man without self-control is like a city broken into and left without walls" (25:28). Such a man would be defenseless, vulnerable to any attack. So it was in fifth-century Jerusalem, when the city's chomah ("wall") was broken down and its gates destroyed by fire (Neh. 1:3). Just as God raised up Ezra to be a Torah teacher to his people at this time, so he raised up Nehemiah to be a wall builder. One provided chokmah ("wisdom"), the other a chomah ("wall"), the dedication of which was celebrated with holy fanfare. Through a variety of vocations, the Lord employs people to serve in his kingdom. For every biblical scholar, we also need architects, carpenters, and bricklayers.

The Messiah is both a wall destroyer and a wall builder. He has made Jew and Gentile "one and has broken down in his flesh the dividing wall of hostility" (Eph. 2:14). But he also has created the New Jerusalem, our resurrection home, a splendid city with "a great, high wall" (Rev. 21:12), inside of which shall reside forever those "who are written in the Lamb's book of life" (v. 27).

Heavenly Father, "do good to Zion in your good pleasure; build up the walls

of Jerusalem" (Ps. 51:18).

 MONITE SEPITEMA 4

Ezra: Student and Teacher of Torah

‘Esela: Ko e Ako mo e Faiako ‘o e Lao ‘a Mosese

EZRA 7:6, 10

EZRA WENT UP FROM BABYLONIA. HE WAS A SCRIBE SKILLED IN THE LAW OF MOSES THAT THE LORD, THE GOD OF ISRAEL, HAD GIVEN. EZRA HAD SET HIS HEART TO STUDY THE LAW OF THE LORD, AND TO DO IT AND TO TEACH HIS STATUTES AND RULES IN ISRAEL.

‘ESELA 7:6, 10

6 ko e ‘Ēsela ko ia na‘a ne ‘alu hake mei Pāpilone; pea ko e sikalaipe poto ia ‘i he Lao ‘a Mōsese, ‘a e lao na‘e ‘omi ‘e Sihova ko e ‘Otua ‘o ‘Isileli: pea ko e me‘a ‘i he kau mo ia ‘a Sihova ko hono ‘Otua, ko ia na‘e ‘ange ki ai ‘e he tu‘i ‘a e me‘a kotoa na‘a ne kole ki ai. 10 He kuo tuku ‘e ‘Ēsela ‘a hono loto ke feinga‘i ‘a e lao ‘a Sihova, pea ke fai ki ai, pea ke ako ki ‘Isileli hono tu‘utu‘uni mo e konisitūtone.

[LILIU FAKA-TONGA]

‘I he taimi na’e foki ai ‘a e kakai ‘Isileli mei Papilone, na’a nau fehangahangai mo ha ngaahi fakafe’atungia lahi. Na’e malohi ‘a e ‘oho ‘a e fili pea to lalo ‘a e mo’ui fakalotu ‘a e kakai. Na’e mali muli ‘a e tokolahi ‘o e kau takii. Na’e fokotu’u leva ‘e he ‘Otua ‘a ‘Esela ke ne hoko ko ha Mosese fo’ou ke ne tatali ‘a e kakai. Ko e ha ‘ene founga? Na’a ne tuku ‘a hono loto ke talaso ‘a e lao ‘a Sihova”. Ko e veape talaso, ‘oku ‘uhinga, “ke tauhi”, “fakatotolo”, “fekumi” - pea ko e ‘uhinga ia ‘oku liliu ai ‘i he ngaahi paaki ‘e ni’ihi, ko e “ako.” Hange ko e lau ‘a e Fa’u Saame, “‘Oku mā‘olunga ‘a e ngaahi ngāue ‘a e ‘Eiki, Pea talaso [hakule] ‘e kinautolu ‘oku manako ki ai” (Saame 111:2). Na’e mahino’i ‘e ‘Esela, ko e “ngaahi ngaue ‘a Sihova”, ‘a ee ‘oku hiki ‘i he Tohi Tao, ko e maama ia ki hono hala ‘o ‘Isilelei mo e tuhulu ki he’enau, ke fakafoki kinautolu ki he ‘Otua (Saame 119:105).

Na’e pehee ‘e Sisu, "‘Oku mou hakule ‘a e Tohitapu; koe‘uhi ‘oku mou mahalo ‘oku tu‘u ai ho‘omou ma‘u ‘a e mo‘ui ta‘engata: pea ko ia ia ‘oku fakamo‘oni kiate au” (Sione 5:39). Ko e fekumi faka-Tohitapu kotoa pe, kuopau ke foki mo fakataumu’a kotoa kia Kalaisi. Ko e taimi ‘oku tau talaso ai ‘a e Folofola, ‘oku tau fekumi kiate Ia ‘oku ne falute ‘a e ngaahi palomesi mo e ‘IO ‘a e ‘Otua (2 Kolinito 1:20).

‘Eiki Sisu, "Oku ‘a‘au au, ke ke fakamo‘ui au: he kuo u kumi ki ho‘o gaahi akonaki" (Ps. 119:94).

[ENGLISH]

When Israelites returned from exile in Babylon, they faced debilitating obstacles. Enemies were waxing and morale waning. Many of their leaders had married unbelievers. God raised up Ezra as a sort of neo-Moses to lead his wayward people. But how? He "set his heart to darash" the Torah of Yahweh. The verb darash means to care for, investigate, search out-thus the translation "study." As the psalmist says, "Great are the works of the LORD, darash ['studied'] by all who delight in them" (111:2). Ezra knew the "works of the LORD," inscribed in the Torah, would be a lamp to Israel's feet and a light to their path to guide them back to God (Ps. 119:105).

Jesus said, "You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me" (John 5:39). All biblical searching, in one way or another, is about Christ. When we darash the Scriptures, we are seeking him in whom all God's promises are Yes (2 Cor. 1:20).

Lord Jesus, "I am yours; save me, for I have sought your precepts" (Ps. 119:94).

 SAPATE SEPITEMA 3

DIVINE LOVE

KO E ‘OFA FAKA-’OTUA

2 CHRONICLES 9:8

[THE QUEEN OF SHEBA SAID TO SOLOMON], "BLESSED BE THE LORD YOUR GOD, WHO HAS DELIGHTED IN YOU AND SET YOU ON HIS THRONE AS KING FOR THE LORD YOUR GOD! BECAUSE YOUR GOD LOVED ISRAEL AND WOULD ESTABLISH THEM FOREVER, HE HAS MADE YOU KING OVER THEM, THAT YOU

MAY EXECUTE JUSTICE AND RIGHTEOUSNESS."

2 KALONIKALI 9:8

Mālō mo Sihova ko ho ‘Otua, ‘a ia na‘a ne mamana kiate koe, ‘o ne tuku koe ki hono taloni ke tu‘i ma‘a Sihova ko ho ‘Otua: ko e me‘a ‘i he ‘ofa ‘a ho ‘Otua ki ‘Isileli, ko ‘ene fie fokotu‘u ma‘u ‘o ta‘engata, ko ia na‘a ne tuku ai koe ke tu‘i kiate kinautolu, ke feia ‘a e fakamaau mo e fakatonutonu me‘a.

[LILIU FAKA-TONGA]

Ko e ongo taki faka-pule’anga Senitaile ‘e toko ua na’a na faka’apa’apa’i ‘a Solomone, pea na’a na pehee, na’e ‘ahave (‘ofa‘i) ‘e Sihova ‘a ‘Isileli. Na’e faitohi ‘a Hulame ‘o Taia kia Solomone, "Tā ‘oku ‘ahave ‘a Sihova ki hono kakai, ‘a ē ā kuo ne tuku ai koe ke tu‘i kiate kinautolu" (2 Kalonikali 2:11). Pea mo e Kuini ‘o Sipaa, na’a ne me’a, "ko e me‘a ‘i he ‘ahave ‘a ho ‘Otua ki ‘Isileli, ko ‘ene fie fokotu‘u ma‘u ‘o ta‘engata, ko ia na‘a ne tuku ai koe ke tu‘i kiate kinautolu" (2 Kalonikali 9:8). Ko e ‘ofa‘i (‘ahave) mo e ‘ofaa ‘iate ia pe (‘ahavahe) ‘oku na fakamatala’i ‘a e tukupaa mo e mateaki’i ‘e ha kakai ‘a lelei ‘a e kakai kehe (Senesi 22:2), ‘a e mamahi’i ‘e he ‘Otuaa ‘a hono kakai (Teutalonome 7:8), pea mo e tukupaa ‘a e kakai ‘a e ‘Otua ki he ‘Otua (6:5). Ko e ‘Otuaa, ko ‘ene ‘ofaa, ‘oku ne fakahaa’i ‘i he’ene ngaahi ngaue: fou ‘i he fakamo’ui, huhu’i, malu’i, pea mo ‘ene hoko ko e ‘Otua ‘o ‘Isileli. Ko e Peteliaki ko  ‘Epalahame, na’e ‘iloa ko e “takanga” (kaungame’a) ‘o e ‘Otua pe ko e “Ofa’anga” (‘Aisea 41:8; 2 Kalonikali 20:7).

Ko Sione 3:16, ‘e lelei ange kapau ‘e liliu mei he Kalisi ke pehe ni: “He na’e pehe ni ‘a e ‘ofa ‘a e ‘Otuaa ki mamani.” ‘Oku ma’u ‘e he fakalea ko eni ‘a e ‘uhinga totonu ‘o e Hepeluu: ‘Oku fakasino ‘e he ‘Otua ‘a ‘ene ‘ofaa, ‘o fou ‘i he fo’i ngaue ‘o ‘ene foaki mai kiate kitautolu ‘a hono ‘Aloo.

‘Ofa’anga ‘o e fa’ahinga ‘o e tangata, mohu meesi mo e ‘Otua langilangi’ia, ‘afio mai kiate kimautolu ‘aki ho mafu fonu ‘alo’ofaa.  

[ENGLISH]

Two Gentile rulers who admired Solomon confessed that the Lord ahav ("loved") Israel. King Hiram of Tyre wrote to Solomon, "Because the LORD ahav his people, he has made you king over them" (2 Chron. 2:11). And the Queen of Sheba said, "Because your God ahav Israel and would establish them forever, he has made you king over them" (9:8). To love (ahav) and love itself (ahavah) describe the faithful commitment people have for others (Gen. 22:2), God has for his people (Deut. 7:8), and people have for God (6:5). For God, to love is to act: to save, redeem, protect, and be Israel's God. The patriarch Abraham, in particular, is called God's "friend," or, more literally, "beloved one" (Isa. 41:8; 2 Chron. 20:7).

Rather than "For God so loved the world " the Greek in John 3:16 might be better translated as "For God loved the world in this way." That captures the Hebrew essence of love: God embodies his love in this way, by the very act of giving his Son for us.

O Lover of humanity, gracious and magnanimous Lord, look on us with a heart of mercy.

 TOKONAKI SEPITEMA 2

The Accuser

Ko e Talatalaaki

1 CHRONICLES 21:1

THEN SATAN STOOD AGAINST ISRAEL AND INCITED DAVID TO NUMBER ISRAEL.

1 KALONIKALI 21:1

BEA na’e tu’u hake ‘a Setani ke fakakovi‘i ‘a Isileli, bea na’a ne fakaloto‘i ‘a Tevita ke ne lau hono toko lahi ‘o ‘Isileli.

[LILIU FAKA-TONGA]

‘I he Fuakava Fo’ou, ko Setane ‘a e fili taupotu taha ‘o Kalaisi mo hono kakai. Ka ‘i he Fuakava Motu’a, ko e fo’i lea setane na’e lahi hono ngaahi ‘uhinga. Na’e ‘i ai hono ‘uhinga lelei: ‘i he taimi na’e ta’ofi ai ‘e he ‘angelo ‘a e hala ‘o Pelame, na’a ne “tu‘u ‘i he hala mōno fili” [setane] (Nomipa 22:22). Na’e ‘i ai mo e ‘uhinga fakafepaki: na’e launga ‘a e fa’u Saamee, fekau’aki mo e fa’ahinga “na‘a nau fai hoku talatalaaki” [setane] (Saame 38:20). Ko ‘ete setane’i  ha me’a (veape) pe ko ‘ete hoko ko ha setane (nauna) ‘oku ‘uhinga ko ‘ete hoko ko ha “fili” pe “talatalaaki”. ‘Oku tau fa’a pehee, ko me’a na’a ne “fakafili’i” ‘a me’a, na’e ‘ikai te tau pehee, ko e “filii” ia. Ko ia ai, na’e fa’a pehee ‘e he kau ‘Isileli, ko me’aa ko e “setane”, ka na’e ‘ikai te nau pehee ko Setane mo’oni ‘a e tokotaha ko ia.  ‘I he taimi tatau, na’e ‘i ai pe ‘a e fakataataa pau ‘a e lave ‘a e Fuakava Motu’a kia Setane, ko e hingoa ia ‘o e fili mo e talatalaaki, hange ko e lesoni ‘o e ‘aho ni, ‘i he’ene “fakaloto’i ‘a Tevita” pe ko ‘ene fakamamahi’i ‘a Siope.

Na’e vakai ‘a Sisu kia Setane, "Ne u toutou sio ki he tō ‘a Sētane mei he langi, ‘o hangē ha ‘uhila" (Luke 10:18). "Pea na‘e kapusi ‘a e Talākoni lahi, ‘a ia ko e Ngata ‘o ono ‘aho, ‘a e to ko taha ‘oku ui ko e Tēvolo mo Sētane, ‘a e to ko taha ‘oku ne kākaa‘i ‘a māmani kātoa: na‘e lī ia ki māmani" (Fakaha 12:9). "He kuo kapusi ‘a e tukuaki ‘o hotau kāinga,

‘A ia ‘oku ne tukuaki‘i kinautolu ‘i he ‘ao ‘o hotau ‘Otua, ‘i he ‘aho mo e pō.” (v. 10). “Ka na‘a nau ikuna ia Ko e me‘a ‘i he ta‘ata‘a ‘o e Lami” (v. 11). ‘Ia Kalaisi, ‘oku ‘ikai kei lava ‘e Setane, ke ne setane’i kitautolu. .

Fakafeta’i kiate koe, Lami ‘a e ‘Otua, ko ho ta’ata’aa kuo ne tapuni ‘a e ngutu ‘o e talatalaaki ‘o ta’engata. 

[ENGLISH]

In the NT, Satan is the name for the archenemy of Christ and his people. But in the OT, the Hebrew word satan is more fluid. It can be positive: when God's angel blocked Balaam's way, he acted "as his adversary [satan]" (Num. 22:22). It can also be negative: the psalmist complains of those who "accuse [satan]" him (Ps. 38:20). To satan (as a verb) or to be a satan (as a noun) thus means "to be an enemy" or "accuser." Just as we might say someone "bedeviled him," but not mean that person was the devil, so Israelites could say someone was a satan, without meaning Satan himself. There are a few OT examples, however, when Satan is a proper name of the enemy, the accuser, such as when he "incited David" or afflicted Job (cf. Zech. 3:1-2).

Jesus saw Satan "fall like lightning from heaven" (Luke 10:18). The "great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world-he was thrown down to the earth" (Rev. 12:9). "The accuser of our brothers has been thrown down, who accuses them day and night before our God" (v. 10). He was overcome "by the blood of the Lamb" (v. 11). In Christ, the Satan can no longer satan us.

All praise be to you, O Lamb of God, whose blood has silenced forever the Accuser.

 FALAITE SEPITEMA 1

EXILE

FAKAHĒ

2 KINGS 25:11

AND THE REST OF THE PEOPLE WHO WERE LEFT IN THE CITY AND THE DESERTERS WHO HAD DESERTED TO THE KING OF BABYLON, TOGETHER WITH THE REST OF THE MULTITUDE, NEBUZARADAN THE CAPTAIN OF THE GUARD CARRIED INTO EXILE.

2 Tu’i 25:11

Pea ko e toenga kakai na‘e toe ‘i he kolo, mo kinautolu na‘e tō ki he Tu‘i Pāpilone, pea mo e toe ‘o lāuvale, na‘e taki pōpula kinautolu ‘e Nēpusa-‘ātani ko e ‘eiki ‘o e ka‘ate.

[LILIU FAKA-TONGA]

Ka fakamatala’i ‘e he kau Siu ‘a hono hiki kinautolu mei honau fonua tupu’anga ko ‘Isileli, ‘oku nau ngaue’aki ‘a e fo’i lea ko e Kalutu. ‘Oku ‘uhinga ‘a e fo’i lea ko eni, ki ha kau fakahee’i (‘Aisea 20:4) pe ki honau fakahee’i (2 Tu‘i 25:27). Ko e veape, ko e kalaha, ko e fakapuli pe mavahe ka ‘oku lahi ange pe ‘a hono ngaue’aki ki he “taki popula ke fakahee’i”, hangee ko ia na’e hoko ki ‘Isileli; ‘a hono fakahee’i kinautolu ki Papilone. Na’e ‘ikai ko ha lau ta’u pe ‘a e fakafetau ‘a ‘Isileli ki he ‘Otua ‘aki ‘enau tauhi ‘aitoli, ka na’e laui senituli, ‘o kamata pe mei he tohi ‘Ekisoto (21:15) pea na’e toki taa’i faka’osi kinautolu ‘i he tautea kafakafa: ko e kalutu ki Papilone. 

Na’e ‘ikai ke ngata pe ‘i he kikite ‘a e kau palofita, ‘e hoko mai ‘a e Misaia ke toe fakafoki ‘a e kau fakahee’i ‘o ‘Isileli, ka te ne hoko ko ha “maama ki he ngaahi pule’anga” (‘Aisea 49:6). Na’e fakakakato eni ‘e Sisu ‘i ha founga fakaofo mo’oni. ‘I he taimi na’e “hiki hake ai ia” ‘i he kolosi, na’a ne tohoaki ‘a e “kakai kotoa” kiate ia (Sione 12:32), ‘o ne fakangata ai ‘a e kalutu ‘o e fa’ahinga ‘o e tangata, ‘i hono fakahee’i ia, ‘i he’ene pekia mo ‘ene toetu’u. 

Ko kinautolu ‘oku fai tangi pē ‘enau fakaheka te nau utu mo e hiva fiefia. Si‘ene ‘alu ko e ‘alu tangi ē, ‘o to‘o ha falukunga pulopula; Ka ko si‘ene ha‘u ko e ha‘u fiefia, ‘o ne to‘o ‘ene ‘ū fua (Ps. 126:5-6).

[ENGLISH]

When Jews today describe the condition of being uprooted from their home land of Israel, they often call it Galut. That noun refers to either a group of exiles (Isa. 20:4) or the exile itself (2 Kings 25:27). It's from the verb galah, which can mean uncover or go away, but commonly describes "being exiled," as when the Israelites were "carried into exile" by the Babylonians (v. 11). Not for years or even decades of provoking the Lord to anger by their idolatry, but for centuries of rebellion, dating all the way back to the exo-

dus (21:15), Israel was finally dealt the most catastrophic blow they could receive: galut to Babylon.

The prophets foretold the Messiah who would not only bring back the exiled of Israel but be "a light for the nations" (Isa. 49:6). Jesus fulfilled this, but in an extraordinary, unexpected way. When he was "lifted up from the earth" atop the cross, he drew "all people" to himself (John 12:32), thus ending humanity's galut in his own exile to death and return to life again. 

As we have sown our tears in exile, O Lord, may we come home with shouts of joy, bringing our sheaves with us (Ps. 126:5-6).