Biblical Living

Fasting and seeking God

What is the biblical purpose of fasting, and how does it belong to seeking God?

Seek God with a sincere heart, bringing him your need and receiving his instruction. In Scripture, fasting ordinarily means going without food for a time as a person or community turns toward God. Its purpose comes from that turning: humbling yourself before him, asking for mercy and help, and giving attention to his will.

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Jesus teaches his disciples how to fast before their Father, and the early church joins fasting to worship, prayer, and mission. The biblical accounts also show why a fast must belong to a life of truth, mercy, and obedience. Each occasion has its own setting; understanding that setting helps you recognize both the value of fasting and the response God seeks.

Give your need and your attention to God

Fasting belongs with an actual turning toward God. Ezra 8:21–23 gives a clear example: before the journey to Jerusalem, Ezra proclaims a fast so that the returning people may humble themselves before God and seek a safe way for themselves, their children, and their possessions. The KJV expression afflict ourselves describes their self-humbling. They acknowledge their dependence and ask for the help they need. Their abstinence and their prayer express the same appeal.

Ezra 8:22 explains the immediate concern. Ezra has spoken to the king about God’s good hand on those who seek him and is ashamed to request a military escort. Verse 23 records God’s favorable hearing, and verses 31–34 describe protection on the road and the careful delivery of the entrusted treasure. This particular decision about an escort is part of Ezra’s account. The example teaches you to bring real responsibilities before God with humility and trust; it does not make every detail of that journey a rule for seeking him.

Fasting can also express loving concern for someone else. In Psalm 35:11–18, the psalmist contrasts the hostility he receives with his own conduct when those people were sick: he wore sackcloth, humbled himself with fasting, prayed, and mourned as for someone close to him. His bodily response gave expression to his concern. Let a fast carry that kind of substance: speak to God about the person or need before you, acknowledge your dependence, and attend to him. The Father himself is the one Jesus directs the person fasting to seek in Matthew 6:16–18.

Further study: Craig S. Keener

Fast sincerely before your Father

Jesus gives concrete instruction about the manner of fasting. In Matthew 6:16–18, some people make their faces look miserable so that others will notice their fast. Jesus says they have received the reward they were seeking. He tells his disciple to anoint his head and wash his face, directing the act toward the Father who sees in secret. Attend to God without arranging your appearance to advertise the cost of your devotion. His knowledge of you is enough.

This instruction belongs with Jesus’ teaching about giving and prayer in Matthew 6:1–15. In each case, the question is whom the act is for. The Father already knows the needs of those who pray, and Jesus teaches them to ask for his kingdom, his will, daily bread, and forgiveness. Fasting belongs within this same relationship of trust. Jesus’ promise that the Father sees and rewards sincere devotion gives you reason to approach him freely; the passage does not identify that reward with a particular result you have chosen.

Come as someone who needs mercy. In Luke 18:9–14, the Pharisee lists his twice-weekly fasting and his tithing while looking down on the tax collector. The tax collector acknowledges his sin and appeals for mercy. Jesus says that this man goes home justified and explains that God humbles the self-exalting and exalts the humble. The stated target is trust in one’s own righteousness and contempt for others. Let fasting express dependence on God’s mercy and deepen regard for other people, rather than become a measure of your superiority.

Further study: Craig S. Keener

Turn toward God with your whole heart

Give God the inward response that your fast expresses outwardly. Joel 1:13–20 calls a devastated community to gather, fast, and cry to the LORD after the loss of crops and offerings. Joel 2:12–17 then calls them to turn to him with their whole heart, fasting, weeping, and mourning. To rend the heart is to bring the inner person before God in earnest, instead of treating torn garments as a sufficient response. The passage calls for a whole community’s appeal, including its priests and families, in a crisis that affects them all.

Joel gives the reason for returning: God is gracious, merciful, slow to anger, and abundant in kindness (Joel 2:13). The appeal in verse 14 still asks who knows whether he will relent and leave a blessing, including grain and wine for offerings. The people approach his mercy without claiming control over his response. Joel does not identify a particular offense as the cause of this disaster. Receive the clear call to wholehearted seeking; where your own sin is known, bring it honestly before God, and in grief bring your need for his compassion.

Daniel 9:1–19 shows what confession within fasting can sound like. Daniel has attended to Jeremiah’s word about Jerusalem’s desolation; he then seeks God with prayer, fasting, sackcloth, and ashes. His prayer names rebellion, failure to hear the prophets, and disobedience to God’s law. He acknowledges God’s justice and asks for forgiveness and restoration for God’s own sake. Verse 18 explains his confidence: the appeal rests on God’s great mercies, not on the people’s righteousness. Let Scripture show you what needs acknowledgment and change, and ask for mercy on that basis.

Repentance also changes conduct. In Jonah 3:5–10, Nineveh’s fast is accompanied by an urgent call to turn from evil and violence. Verse 10 specifically says that God saw their turning from their evil way and withheld the announced destruction. In 1 Samuel 7:3–12, Israel removes foreign gods, serves the LORD, confesses sin at Mizpeh, and fasts while Samuel intercedes. These accounts show why fasting and obedience belong together. When confessing wrongdoing, turn from it and give the Lord the allegiance your prayer acknowledges.

Further study: Esther M. Menn · Terence E. Fretheim

Join your fasting to mercy and just conduct

Seeking God includes receiving his judgment about the way you treat people. Isaiah 58:1–5 addresses people who appear eager to approach him and complain that he has not noticed their fasting. God answers that their fast days include pursuing their own interests, pressing their workers, quarreling, and striking others. Bowed heads and sackcloth cannot make that conduct acceptable. Their question is why God has not responded; his answer exposes the contradiction between their worship and their lives.

Isaiah 58:6–7 names what God chooses: release from wicked oppression, relief from burdens, freedom for the oppressed, bread for the hungry, shelter for the poor, clothing for the naked, and care for one’s own people. Verses 9–10 continue with removing oppression and harmful speech and giving oneself to the hungry and afflicted. Receive these as actual duties toward actual people. A fast should belong to a life that releases unjust burdens, shares food, meets need, and speaks truthfully. The passage’s force reaches beyond the private feeling of having made a sacrifice.

The promises in Isaiah 58:8–14 describe God’s answering presence, guidance, and restoration through images of dawn, healing, a watered garden, and rebuilt ruins, concluding with Israel’s Sabbath and inheritance. They are addressed to a people whose worship and conduct are being put right. They do not turn a period without food into a health treatment or a guarantee of personal prosperity. The faithful response is to seek the Lord through the justice, generosity, and honor the passage actually describes.

Zechariah 7:1–14 brings the same question into a discussion about continuing a commemorative fast: had the people really fasted for God? He recalls the earlier call to true judgment, mercy, and protection of the widow, orphan, stranger, and poor. Their ancestors’ refusal to listen explains the judgment remembered by the fasts. Later, Zechariah 8:16–23 promises that Judah’s fasts will become joyful feasts and calls the people to love truth and peace. Both fasting and feasting are to belong to a people who hear God and live accordingly.

Further study: Christopher B. Hays · Sigurd Grindheim

Bring grief and urgent need before God

Fasting can give expression to sorrow and the need for help. Nehemiah 1:1–11 begins with news of Jerusalem’s broken walls and the people’s distress. Nehemiah weeps, mourns, fasts, and prays. He confesses sin, remembers God’s covenant words, and asks for favor as he prepares to speak to the king. His grief becomes a prayer concerned with God’s people and a willingness to serve their need. Let the distress that moves you toward fasting also move you toward intercession and the good you are able to do.

In 2 Chronicles 20:1–13, Jehoshaphat calls Judah to fast when an invading force threatens them. His prayer recalls God’s rule, his gift of the land, and the people’s dependence: they lack the power and knowledge to meet the threat, so their eyes are on him. Verses 14–30 record a particular prophetic answer, obedience, deliverance, and thankful return. The account gives a strong example of asking together for God’s help. Its instruction to Judah about that battle remains part of that event, rather than a promise that every crisis will be resolved in the same way.

Entrust the outcome to God as you ask. In 2 Samuel 12:13–23, after Nathan has announced judgment concerning David’s sin, David fasts and pleads for his sick child. He explains that he hoped God might be gracious and allow the child to live. When the child dies, David rises, washes, worships, and eats. The account holds earnest petition together with accepting an answer he did not desire. His fasting was a plea for mercy; its intensity did not give him power to reverse God’s decision. The passage does not assign David’s particular explanation of this death to every bereaved parent. Fasting can also accompany grief after a death: David and his men mourn and fast for Saul, Jonathan, and the fallen people in 2 Samuel 1:11–12.

Shared fasting can accompany costly action for others. Esther 4:1–17 describes mourning among Jews threatened with destruction and Esther’s request that those in Shushan fast for her before she approaches the king at risk to her life. The chapter explicitly describes abstaining from food and drink; it does not explicitly mention prayer. Its three-day request belongs to this crisis. The account shows a community bearing the seriousness of a need together while Esther undertakes her responsibility; it is not a universal duration or method for a fast.

Learn dependence from Jesus in the wilderness

Let seeking God strengthen your attention to what he has said. Matthew 4:1–11 records Jesus fasting forty days and nights in the wilderness, where the Spirit has led him to be tempted. When the tempter challenges him to turn stones into bread, Jesus answers from Scripture that life depends on every word proceeding from God’s mouth. He also refuses to test God or worship the devil in exchange for the kingdoms of the world. His hunger is real, and his responses show faithful allegiance to the Father within it.

Jesus’ first answer recalls Deuteronomy 8:1–10. Moses explains that God allowed Israel to hunger and then fed them with manna, teaching dependence on him. The lesson includes receiving food from God and obeying him. Verse 10 calls Israel to bless him when they have eaten and are full. Dependence belongs to both hunger and abundance. As you fast, receive God’s Word with readiness to obey; as you eat, receive his provision with gratitude.

Jesus’ forty days belong to his particular testing as the Son. Exodus 34:27–35 records Moses’ own forty days without bread or water when receiving the covenant words. These accounts explain significant events in God’s dealings with his people; neither passage instructs every believer to reproduce that duration or abstention. Learn their concern for God’s word and faithful dependence while preserving the distinctive calling and circumstances of each account.

Further study: Sigurd Grindheim

Let your fasting answer to Christ and his work

Jesus places fasting within the significance of his own presence. In Matthew 9:9–15, he calls Matthew, shares a meal with tax collectors and sinners, and explains his mission to call sinners. John’s disciples then ask why they and the Pharisees fast, while his disciples do not. Jesus compares his companions to wedding guests with the bridegroom: mourning would not fit the occasion. The KJV expression children of the bridechamber refers to those companions at the wedding. Their conduct is to answer to who is with them and what he is doing.

Jesus also says that the bridegroom will be taken from them and then they will fast (Matthew 9:15; Mark 2:18–20; Luke 5:33–35). His coming death gives the saying its sober turn. Yet his disciples’ sorrow is not the whole Christian story. In John 16:16–24 he promises that their grief will turn to joy when they see him again, and in Matthew 28:16–20 the risen Lord promises his continuing presence as they make disciples. Christian fasting can therefore belong with hope and joy in Christ, even when it expresses grief, urgent need, or longing.

Matthew 9:16–17 continues with an unshrunk patch that makes a tear worse and new wine that bursts old wineskins—the KJV’s bottles. The images show the damage done when things that do not fit are forced together. In the immediate argument, the disciples’ practice must fit the new situation Jesus brings. Follow him with that understanding. His teaching gives fasting a place, but it supplies no fixed Christian calendar; the later accounts of prayer and fasting in the church show how devotion continued within his work.

Further study: Craig S. Keener · Darrell L. Bock · Sigurd Grindheim

Join fasting to worship and faithful service

Fasting can be an act of devotion as well as a response to crisis. Luke 2:36–38 describes Anna serving God with fastings and prayers night and day. When she encounters the child Jesus, she gives thanks and speaks of him to those awaiting redemption in Jerusalem. Her fasting belongs to a sustained life of worship and expectation. Give worship and attentive expectation of God’s work a place in your fasting, as well as the needs that move you to ask for help.

Acts 13:1–5 shows worship opening into mission. The prophets and teachers at Antioch are ministering to the Lord and fasting when the Holy Spirit directs them to set apart Barnabas and Saul for the work to which he has called them. They then fast, pray, lay hands on the two, and send them out; verse 4 also identifies the Spirit as their sender. The account places fasting both before the instruction and in the response to it. Seek God with willingness to obey and to share in his work. The narrative does not give a technique for producing a private revelation.

Fasting also accompanies the care of churches already formed. In Acts 14:21–23, Paul and Barnabas return to strengthen disciples, encourage perseverance through tribulation, and appoint elders in each church. With prayer and fasting they entrust them to the Lord in whom they have believed. The leaders’ work and the congregations’ future depend on him. Give the church and those who serve it a place in your intercession, joining serious prayer to the practical responsibilities of supporting faithful ministry.

Carry the same dependence into difficult service. In Mark 9:14–29, the disciples cannot deliver a boy from a destructive spirit. The father brings his need and struggling faith to Jesus, who delivers the child. When the disciples ask why they failed, Jesus directs them to prayer; the KJV of Mark 9:29 includes fasting with it, as does Matthew 17:21. The emphasis belongs within the account’s call to faith in God and its demonstration of Jesus’ authority. A fast expresses dependence on that authority, not a power stored up by going without food.

Further study: William J. Larkin · NET Bible translators and editors · NET Bible translators and editors

Practice fasting with understanding and faithful care

Understand the occasion and purpose of a fast before deciding its form. Leviticus 16:29–34 and 23:26–32 command Israel to humble themselves on the Day of Atonement, within a specified date, rest, and priestly ministry. The language includes self-denial traditionally expressed in fasting; the instruction belongs to that covenant observance. Other biblical fasts arise from particular needs. Jesus teaches the manner of fasting in Matthew 6:16–18, and Acts 13:1–5 records prayer and fasting in the church; neither supplies a common schedule or required length for every Christian.

Read the different forms of abstinence accurately. Daniel 10:1–14 describes three weeks of mourning during which Daniel forgoes pleasant food, meat, wine, and anointing. It does not say he ate nothing. The messenger says that Daniel’s words were heard from the first day he set his heart to understand and humble himself before God. The delay belongs to the narrated conflict described to him. This account encourages earnest seeking; it does not establish a twenty-one-day threshold for being heard, a prescribed menu, or a procedure for controlling spiritual conflict.

Receive food as a good gift even when you voluntarily set it aside for prayer. First Timothy 4:1–5 rejects teachers who forbid marriage and require abstinence from foods God created to be received with thanksgiving. Colossians 2:16–23 likewise directs believers toward Christ, their Head and source of growth, instead of submitting to human religious demands about handling and tasting. The passage exposes the appearance of wisdom in self-imposed worship and neglect of the body. The value of your fast lies in its relation to God, not in treating his gifts or your bodily needs as evil. In Matthew 15:32–39, Jesus cares that a hungry crowd may faint and provides food for them.

Keep your responsibilities toward others within your devotion. First Corinthians 7:1–7 addresses reciprocal care between husband and wife. A temporary abstention from marital relations for prayer requires mutual consent and is followed by coming together again. The KJV of verse 5 names fasting as well as prayer. This is a particular instruction about marriage, not a command that every fast include sexual abstinence. It shows that attention to God and care for another person’s rightful needs belong together.

When you fast, give the time and attention to the purpose Scripture supplies: pray honestly, hear God’s Word, confess and turn from known sin, intercede for others, and remain ready to serve. Jesus’ instruction in Matthew 6:16–18 keeps the Father at the center; Acts 13:1–5 joins devotion to willing service; Isaiah 58:6–10 joins seeking God to relieving need and oppression. Continue that obedience when the fast ends. The response God seeks reaches into the whole life you bring before him.

Further study: NET Bible translators and editors · NET Bible translators and editors · Craig S. Keener

Continue reading: Caring for people who are sick or isolated

Read the passages

Scripture in context

41 contextual selections for this subject, including the passages cited above and further related reading. Every selected range is reproduced in full from the KJV. Context notes identify the setting and kind of evidence.

COVENANT_NARRATIVE 1 selections
Exodus 34:27–35 KJV · In this guide

Context: Moses receives covenant words and returns to Israel with the tablets and a shining face.

34:27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

34:28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

34:29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

34:30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

34:31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

34:32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

34:33 And till Moses had done speaking with them, he put a vail on his face.

34:34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

34:35 And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.

COVENANT_LAW 2 selections
Leviticus 16:29–34 KJV · In this guide

Context: The Day of Atonement legislation concludes with Israel’s self-humbling, rest, and annual priestly atonement.

16:29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:

16:30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.

16:31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

16:32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments:

16:33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.

16:34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.

Leviticus 23:26–32 KJV · In this guide

Context: The festival legislation specifies the Day of Atonement, its date, rest, self-humbling, and sanctions.

23:26 And the LORD spake unto Moses, saying,

23:27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

23:28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.

23:29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.

23:30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.

23:31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.

23:32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.

COVENANT_EXHORTATION 1 selections
Deuteronomy 8:1–20 KJV · In this guide

Context: Moses explains Israel’s wilderness hunger and manna and warns against forgetting God in abundance.

8:1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.

8:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

8:3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.

8:4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

8:5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.

8:6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.

8:7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;

8:8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;

8:9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.

8:10 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.

8:11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:

8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;

8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;

8:14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;

8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;

8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;

8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.

8:18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

8:19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.

8:20 As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God.

NARRATIVE 7 selections
1 Samuel 7:3–12 KJV · In this guide

Context: Samuel calls Israel to abandon other gods, gathers them at Mizpeh, and intercedes during a Philistine attack.

7:3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.

7:4 Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only.

7:5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD.

7:6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

7:7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines.

7:8 And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines.

7:9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.

7:10 And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.

7:11 And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Beth-car.

7:12 Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us.

2 Samuel 1:1–16 KJV · In this guide

Context: A messenger reports the defeat of Israel and deaths of Saul and Jonathan; David and his men mourn and fast before David judges the messenger’s claim.

1:1 Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;

1:2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.

1:3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.

1:4 And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.

1:5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead?

1:6 And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him.

1:7 And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.

1:8 And he said unto me, Who art thou? And I answered him, I am an Amalekite.

1:9 He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me.

1:10 So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.

1:11 Then David took hold on his clothes, and rent them; and likewise all the men that were with him:

1:12 And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.

1:13 And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite.

1:14 And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the LORD’s anointed?

1:15 And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died.

1:16 And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD’s anointed.

2 Samuel 12:1–25 KJV · In this guide

Context: Nathan confronts David’s sin, announces judgment, and David petitions for the sick child before resuming worship and eating after the death.

12:1 And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

12:2 The rich man had exceeding many flocks and herds:

12:3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

12:4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him.

12:5 And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:

12:6 And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

12:7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

12:8 And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.

12:9 Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

12:10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

12:11 Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.

12:12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun.

12:13 And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.

12:14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.

12:15 And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.

12:16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.

12:17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.

12:18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?

12:19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.

12:20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

12:21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

12:22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live?

12:23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

12:24 And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.

12:25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.

2 Chronicles 20:1–30 KJV · In this guide

Context: Jehoshaphat and Judah seek help against an invading force and receive a particular prophetic answer and deliverance.

20:1 It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.

20:2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazon-tamar, which is En-gedi.

20:3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

20:4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.

20:5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,

20:6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?

20:7 Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?

20:8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,

20:9 If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

20:10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;

20:11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

20:12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.

20:13 And all Judah stood before the LORD, with their little ones, their wives, and their children.

20:14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;

20:15 And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God’s.

20:16 To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.

20:17 Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.

20:18 And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

20:19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.

20:20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

20:21 And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.

20:22 And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.

20:23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.

20:24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.

20:25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.

20:26 And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

20:27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.

20:28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.

20:29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel.

20:30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about.

Ezra 8:21–36 KJV · In this guide

Context: Returning exiles seek protection before their journey; the narrative continues through entrusted treasure, arrival, and thanksgiving.

8:21 Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.

8:22 For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.

8:23 So we fasted and besought our God for this: and he was intreated of us.

8:24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,

8:25 And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered:

8:26 I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents;

8:27 Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.

8:28 And I said unto them, Ye are holy unto the LORD; the vessels are holy also; and the silver and the gold are a freewill offering unto the LORD God of your fathers.

8:29 Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD.

8:30 So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.

8:31 Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.

8:32 And we came to Jerusalem, and abode there three days.

8:33 Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites;

8:34 By number and by weight of every one: and all the weight was written at that time.

8:35 Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the LORD.

8:36 And they delivered the king’s commissions unto the king’s lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God.

Esther 4:1–17 KJV · In this guide

Context: The threatened destruction of the Jews leads to mourning and Esther’s request for shared fasting before her dangerous approach to the king.

4:1 When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;

4:2 And came even before the king’s gate: for none might enter into the king’s gate clothed with sackcloth.

4:3 And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.

4:4 So Esther’s maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not.

4:5 Then called Esther for Hatach, one of the king’s chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was.

4:6 So Hatach went forth to Mordecai unto the street of the city, which was before the king’s gate.

4:7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them.

4:8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to shew it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.

4:9 And Hatach came and told Esther the words of Mordecai.

4:10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai;

4:11 All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.

4:12 And they told to Mordecai Esther’s words.

4:13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king’s house, more than all the Jews.

4:14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?

4:15 Then Esther bade them return Mordecai this answer,

4:16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.

4:17 So Mordecai went his way, and did according to all that Esther had commanded him.

Daniel 1:8–21 KJV

Context: Daniel and his companions receive different food because Daniel resolves not to defile himself with the king’s provision.

1:8 But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

1:9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs.

1:10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.

1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

1:12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.

1:13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants.

1:14 So he consented to them in this matter, and proved them ten days.

1:15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat.

1:16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

1:18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

1:19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

1:20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.

1:21 And Daniel continued even unto the first year of king Cyrus.

NARRATIVE_AND_PRAYER 2 selections
Nehemiah 1:1–11 KJV · In this guide

Context: News of Jerusalem’s distress moves the king’s cupbearer to mourning, confession, and a request for favor.

1:1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

1:2 That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

1:3 And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

1:4 And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

1:5 And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:

1:6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned.

1:7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.

1:8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:

1:9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.

1:10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

1:11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.

Daniel 9:1–19 KJV · In this guide

Context: Daniel responds to Jeremiah’s word with a prayer confessing Israel’s covenant disobedience and asking for mercy.

9:1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

9:2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

9:3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

9:4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

9:5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

9:6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.

9:7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.

9:8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.

9:9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;

9:10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

9:11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.

9:12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

9:13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

9:14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.

9:15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.

9:16 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.

9:17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.

9:18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

9:19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

POETRY_AND_PRAYER 1 selections
Psalms 35:1–28 KJV · In this guide

Context: A plea for vindication contrasts enemies’ hostility with the speaker’s prior concern when they were sick.

35:1 Plead my cause, O LORD, with them that strive with me: fight against them that fight against me.

35:2 Take hold of shield and buckler, and stand up for mine help.

35:3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.

35:4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

35:5 Let them be as chaff before the wind: and let the angel of the LORD chase them.

35:6 Let their way be dark and slippery: and let the angel of the LORD persecute them.

35:7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.

35:8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.

35:9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation.

35:10 All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?

35:11 False witnesses did rise up; they laid to my charge things that I knew not.

35:12 They rewarded me evil for good to the spoiling of my soul.

35:13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

35:14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

35:15 But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:

35:16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.

35:17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.

35:18 I will give thee thanks in the great congregation: I will praise thee among much people.

35:19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

35:20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.

35:21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

35:22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.

35:23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

35:24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.

35:25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.

35:26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.

35:27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.

35:28 And my tongue shall speak of thy righteousness and of thy praise all the day long.

PROPHECY 5 selections
Isaiah 58:1–14 KJV · In this guide

Context: God answers a complaint about disregarded fasting by exposing oppression and calling for mercy, restoration, and Sabbath honor.

58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

58:2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.

58:3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.

58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.

58:5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?

58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?

58:7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

58:8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;

58:10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:

58:11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.

58:12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.

58:13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

58:14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.

Jeremiah 14:10–16 KJV

Context: Judah’s persistent wandering and false assurances of peace stand behind God’s refusal of its fasts and offerings.

14:10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.

14:11 Then said the LORD unto me, Pray not for this people for their good.

14:12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.

14:13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.

14:14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.

14:15 Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.

14:16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.

Joel 2:1–17 KJV · In this guide

Context: The terrible day of the LORD and army imagery lead into the call to wholehearted return and priestly appeal.

2:1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;

2:2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.

2:3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.

2:4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run.

2:5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.

2:6 Before their face the people shall be much pained: all faces shall gather blackness.

2:7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:

2:8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.

2:9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief.

2:10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:

2:11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?

2:12 Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:

2:13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.

2:14 Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God?

2:15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

2:16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.

2:17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

Zechariah 7:1–14 KJV · In this guide

Context: A question about a longstanding commemorative fast prompts God’s questions about motive and ignored prophetic instruction.

7:1 And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu;

7:2 When they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the LORD,

7:3 And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

7:4 Then came the word of the LORD of hosts unto me, saying,

7:5 Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?

7:6 And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

7:7 Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?

7:8 And the word of the LORD came unto Zechariah, saying,

7:9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:

7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

7:11 But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.

7:12 Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.

7:13 Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:

7:14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.

Zechariah 8:1–23 KJV · In this guide

Context: Restoration promises for Jerusalem culminate in truth, peace, joyful feasts, and nations seeking God.

8:1 Again the word of the LORD of hosts came to me, saying,

8:2 Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.

8:3 Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

8:4 Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.

8:5 And the streets of the city shall be full of boys and girls playing in the streets thereof.

8:6 Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.

8:7 Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;

8:8 And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

8:9 Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built.

8:10 For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.

8:11 But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.

8:12 For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things.

8:13 And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong.

8:14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:

8:15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.

8:16 These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:

8:17 And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.

8:18 And the word of the LORD of hosts came unto me, saying,

8:19 Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.

8:20 Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities:

8:21 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.

8:22 Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.

8:23 Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

APOCALYPTIC_NARRATIVE 1 selections
Daniel 10:1–21 KJV · In this guide

Context: Daniel’s mourning and restricted food precede a vision and an explanation that his words were heard from the first day.

10:1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

10:2 In those days I Daniel was mourning three full weeks.

10:3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

10:4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

10:5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

10:6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

10:7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

10:8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

10:9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

10:10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

10:11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

10:12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

10:13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

10:14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

10:15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

10:16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.

10:17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

10:18 Then there came again and touched me one like the appearance of a man, and he strengthened me,

10:19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

10:20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.

10:21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

PROPHECY_AND_LAMENT 1 selections
Joel 1:1–20 KJV · In this guide

Context: Crop devastation affects people, animals, worship, and the land; the prophet calls an assembly and cries for help.

1:1 The word of the LORD that came to Joel the son of Pethuel.

1:2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?

1:3 Tell ye your children of it, and let your children tell their children, and their children another generation.

1:4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

1:5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

1:6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.

1:7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.

1:8 Lament like a virgin girded with sackcloth for the husband of her youth.

1:9 The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD’s ministers, mourn.

1:10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

1:11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished.

1:12 The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

1:13 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.

1:14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD,

1:15 Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come.

1:16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?

1:17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered.

1:18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

1:19 O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field.

1:20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.

PROPHETIC_NARRATIVE 1 selections
Jonah 3:1–10 KJV · In this guide

Context: Jonah’s renewed commission and judgment announcement lead Nineveh to belief, fasting, and changed conduct.

3:1 And the word of the LORD came unto Jonah the second time, saying,

3:2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.

3:3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days’ journey.

3:4 And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

3:5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

3:6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.

3:7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:

3:8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.

3:9 Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?

3:10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

GOSPEL_NARRATIVE 4 selections
Matthew 3:13–4:11 KJV · In this guide

Context: Jesus’ baptism and identification as the Son are followed by Spirit-led wilderness testing and scriptural answers.

3:13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

3:14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

3:15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

4:1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

4:2 And when he had fasted forty days and forty nights, he was afterward an hungred.

4:3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

4:5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

4:6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

4:7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

4:11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

Matthew 15:29–39 KJV · In this guide

Context: Jesus heals people and feeds the multitude rather than send them away hungry and liable to faint.

15:29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

15:30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:

15:31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

15:32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

15:33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?

15:34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.

15:35 And he commanded the multitude to sit down on the ground.

15:36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

15:37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.

15:38 And they that did eat were four thousand men, beside women and children.

15:39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

Mark 9:14–29 KJV · In this guide

Context: Jesus delivers a boy after the disciples’ failure and answers their private question.

9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

9:15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

9:16 And he asked the scribes, What question ye with them?

9:17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

9:18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.

9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

9:20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.

9:21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child.

9:22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.

9:23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

9:24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

9:25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.

9:26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.

9:27 But Jesus took him by the hand, and lifted him up; and he arose.

9:28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

9:29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

Luke 2:25–40 KJV · In this guide

Context: Simeon and Anna recognize God’s salvation when Jesus is brought to the temple; Anna gives thanks and speaks about him.

2:25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

2:26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.

2:27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

2:28 Then took he him up in his arms, and blessed God, and said,

2:29 Lord, now lettest thou thy servant depart in peace, according to thy word:

2:30 For mine eyes have seen thy salvation,

2:31 Which thou hast prepared before the face of all people;

2:32 A light to lighten the Gentiles, and the glory of thy people Israel.

2:33 And Joseph and his mother marvelled at those things which were spoken of him.

2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;

2:35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

2:36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

2:37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

2:38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

2:39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

2:40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

JESUS_TEACHING 4 selections
Matthew 6:1–15 KJV · In this guide

Context: Jesus teaches giving and prayer before the Father, including the model prayer and its explanation about forgiveness.

6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

6:2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

6:3 But when thou doest alms, let not thy left hand know what thy right hand doeth:

6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

6:11 Give us this day our daily bread.

6:12 And forgive us our debts, as we forgive our debtors.

6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Matthew 6:16–18 KJV · In this guide

Context: The fasting member of Jesus’ teaching on sincere devotion before the Father.

6:16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

6:17 But thou, when thou fastest, anoint thine head, and wash thy face;

6:18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

Matthew 28:16–20 KJV · In this guide

Context: The risen Lord commissions the eleven to make disciples and promises his presence.

28:16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

28:17 And when they saw him, they worshipped him: but some doubted.

28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

John 16:16–33 KJV · In this guide

Context: Jesus prepares the disciples for separation, sorrow turned to joy, access to the Father, and continuing tribulation.

16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

16:17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

16:18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

16:19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

16:20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

16:21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

16:22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

16:24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

16:25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.

16:26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

16:27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

16:28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

16:29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

16:30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

16:31 Jesus answered them, Do ye now believe?

16:32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

GOSPEL_NARRATIVE_AND_TEACHING 1 selections
Matthew 9:9–17 KJV · In this guide

Context: Jesus’ meal with sinners precedes questions about fasting and his wedding, patch, and wineskin comparisons.

9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

9:12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

9:15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

9:16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

GOSPEL_PARALLEL 3 selections
Matthew 17:14–23 KJV · In this guide

Context: Jesus delivers an afflicted son, corrects the disciples’ unbelief, and again foretells his death and resurrection.

17:14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,

17:15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

17:16 And I brought him to thy disciples, and they could not cure him.

17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.

17:18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?

17:20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

17:21 Howbeit this kind goeth not out but by prayer and fasting.

17:22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

17:23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Mark 2:13–22 KJV · In this guide

Context: Levi’s call and Jesus’ meal with sinners are followed by the fasting controversy.

2:13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

2:14 And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

2:15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

2:16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

2:17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

2:18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

2:19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

2:20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

2:21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

2:22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

Luke 5:27–39 KJV · In this guide

Context: Levi’s feast, the objection to eating with sinners, and three comparisons frame the fasting question.

5:27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

5:28 And he left all, rose up, and followed him.

5:29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.

5:30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

5:31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.

5:32 I came not to call the righteous, but sinners to repentance.

5:33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?

5:34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?

5:35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

5:36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

5:37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

5:38 But new wine must be put into new bottles; and both are preserved.

5:39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.

PARABLE 1 selections
Luke 18:9–14 KJV · In this guide

Context: Jesus tells a parable expressly directed at self-righteousness and contempt for others.

18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

18:10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

18:11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

18:12 I fast twice in the week, I give tithes of all that I possess.

18:13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

18:14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

CHURCH_NARRATIVE 2 selections
Acts 13:1–5 KJV · In this guide

Context: Antioch’s prophets and teachers serve the Lord, obey the Spirit’s call, and send Barnabas and Saul to preach.

13:1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

13:3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

13:4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

13:5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

Acts 14:19–28 KJV · In this guide

Context: After persecution, the missionaries revisit churches, strengthen disciples, appoint elders, and return to their sending church.

14:19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

14:20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.

14:21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

14:22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

14:23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

14:24 And after they had passed throughout Pisidia, they came to Pamphylia.

14:25 And when they had preached the word in Perga, they went down into Attalia:

14:26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.

14:27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

14:28 And there they abode long time with the disciples.

APOSTOLIC_INSTRUCTION 3 selections
1 Corinthians 7:1–7 KJV · In this guide

Context: Paul answers about marriage, reciprocal bodily responsibilities, and temporary agreed abstention for prayer.

7:1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

7:2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

7:3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

7:4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

7:5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

7:6 But I speak this by permission, and not of commandment.

7:7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

Colossians 2:6–23 KJV · In this guide

Context: Paul grounds growth and fullness in Christ and challenges judgments and human regulations about bodily religious practice.

2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:

2:7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

2:9 For in him dwelleth all the fulness of the Godhead bodily.

2:10 And ye are complete in him, which is the head of all principality and power:

2:11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

2:12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

2:14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

2:15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

2:16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

2:17 Which are a shadow of things to come; but the body is of Christ.

2:18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

2:19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

2:20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

2:21 (Touch not; taste not; handle not;

2:22 Which all are to perish with the using;) after the commandments and doctrines of men?

2:23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

1 Timothy 4:1–8 KJV · In this guide

Context: Paul opposes teachings forbidding marriage and foods and calls Timothy to sound teaching and godliness.

4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;

4:3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

4:4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

4:5 For it is sanctified by the word of God and prayer.

4:6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

4:7 But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.

4:8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

APOSTOLIC_TESTIMONY 1 selections
2 Corinthians 11:23–33 KJV

Context: Paul’s paradoxical boasting describes suffering, deprivation, concern for churches, and humiliating escape.

11:23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

11:24 Of the Jews five times received I forty stripes save one.

11:25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

11:26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

11:27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

11:28 Beside those things that are without, that which cometh upon me daily, the care of all the churches.

11:29 Who is weak, and I am not weak? who is offended, and I burn not?

11:30 If I must needs glory, I will glory of the things which concern mine infirmities.

11:31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

11:32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

11:33 And through a window in a basket was I let down by the wall, and escaped his hands.

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Sources & interpretation

The teaching starts with the cited Scripture. These consulted works inform wording, context, and interpretive questions. No qualified human review has been recorded for this guide.

How does fasting fit the presence of the risen Christ?

Jesus explains the disciples’ present non-fasting by the bridegroom’s presence and predicts fasting after he is taken away. John 16 promises joy after sorrow; Matthew 28 promises his abiding presence. Acts records fasting after the resurrection, including ministry to the Lord before the specific sending instruction.

  • Grindheim reads the absence chiefly as death to resurrection and regards subsequent fasting as exceptional. Christ’s continuing presence and Christian joy are strong considerations.
  • Bock reads fasting as appropriate afterward in hope of fulfillment, without legislating a schedule. The practice in Acts supports continuing room for it.
  • A universal duty of a specified frequency goes beyond the occasions and manner actually stated; complete abolition fails to account for Acts.

STRONG: Christian fasting remains fitting within sincere devotion and particular needs, and must be understood alongside joy in the risen Lord. PROBABLE: the bridegroom saying looks beyond the immediate grief without specifying the later period’s exact extent. The guide neither imposes a calendar nor declares regular voluntary fasting illegitimate.

Further study: Darrell L. Bock · Sigurd Grindheim · Craig S. Keener

Further examination: What explains the disciples’ conduct in the immediate meal setting, and what do Acts 13:2–3 and Matthew 28:20 require you to hold together afterward?

Is every biblical fast an act of repentance for sin?

Joel describes devastation, calls the people to turn wholeheartedly, and grounds appeal in mercy, but names no particular offense behind the calamity. Daniel 9 explicitly confesses disobedience; Jonah 3 explicitly commands turning from violence. Psalm 35 describes concern for the sick, and Anna’s fasting is called service to God.

  • Menn emphasizes wholehearted reorientation within judgment and deliverance.
  • Fretheim emphasizes lament for relief, questioning a penitential reading where no sin or request for forgiveness is specified.
  • A repentance-only definition obscures intercession and worship; a purely emotional definition obscures explicit confession and changed conduct.

VERY_STRONG: purposes vary with context. STRONG: Joel requires sincere return and corporate appeal; the main article does not claim the plague proves a specific sin. The extent to which repentance is implicit in Joel remains open, without weakening his command to turn.

Further study: Esther M. Menn · Terence E. Fretheim

Further examination: What exactly does each passage confess or request? Which purpose is explicit, and which would you be supplying from another account?

Does Isaiah replace fasting with justice or require their integrity?

Isaiah calls freeing the oppressed and meeting material needs the fast God chooses. It challenges the people’s demand for an answer while their conduct oppresses others. Matthew and Acts still speak positively about fasting. Jeremiah 14 places refused fasting within persistent disobedience and false prophecy.

  • The language can be heard as a radical redefinition: the devotion God accepts takes the form of mercy and justice.
  • It can also be heard as correcting a ritual severed from its ethical substance; the wider biblical witness preserves actual abstinence in faithful worship.
  • Reading the yokes only as private spiritual problems loses the workers, hungry people, shelter, and clothing explicitly named.

STRONG: the concrete demands are indispensable, whether the rhetoric is described as replacement or correction. Do not turn justice into a device for securing private rewards, or use accepted fasting elsewhere to soften Isaiah’s demand. The promises remain addressed within this covenant restoration setting.

Further study: Christopher B. Hays · Sigurd Grindheim

Further examination: Which people and actions does Isaiah actually identify, and how does that answer the complaint in 58:3?

Why do translations differ at several references to fasting?

The pinned KJV includes and fasting in Mark 9:29, all of Matthew 17:21, and fasting and in 1 Corinthians 7:5. The inspected NET textual notes prefer shorter readings in each place. The differences concern the Greek textual forms followed, not merely different English definitions of fasting.

  • The KJV’s longer forms preserve the readings of its underlying textual tradition and are displayed here exactly.
  • NET notes manuscript variation and argues that the longer forms arose through ascetic emphasis or harmonization. The evidence and confidence differ between the individual passages; Mark’s longer reading has early as well as broad support.
  • Interpreters retaining the longer forms still need the narrative’s faith and prayer setting; neither form supplies a fasting duration that guarantees deliverance.

VERY_STRONG: record the difference openly and retain the pinned text. PROBABLE: NET’s shorter readings merit serious weight, but this package makes no independent manuscript verdict. The legitimacy of Christian prayer and fasting is explicit in Acts 13 and 14 independently of these variants. Mutual agreement and resumption of marital relations remain in both forms of 1 Corinthians 7:5.

Further study: NET Bible translators and editors · NET Bible translators and editors · NET Bible translators and editors

Further examination: Which claim changes with the wording, and which conclusions are supported by passages without this particular textual difference?

What can the different biblical fasts establish about practice?

Israel’s Day of Atonement has a commanded date and covenant setting. Esther and Moses explicitly go without food and drink in particular events. Daniel 10 describes restricted food during mourning; Daniel 1 describes refusal of defiling royal provision and does not call that a fast. Paul’s fastings appear within a catalogue of hardship in 2 Corinthians 11.

  • Particular narratives can model dependence and seriousness without prescribing their exact duration or restrictions.
  • Daniel 10 is often described as a partial fast. That is a useful description of abstention, provided its actual wording and occasion remain clear.
  • The fastings in Paul’s hardship lists may refer to voluntary fasts, involuntary lack of food, or occasions not specified. The list alone does not settle a regular devotional practice.

STRONG: teach fasting’s purpose and manner without manufacturing a universal menu, duration, or abstention from water. No medical protocol or health benefit follows from these narratives. UNCERTAIN here: the precise voluntary/involuntary sense of every Pauline hardship reference and the full range of Israelite self-affliction practices.

Further study: NET Bible translators and editors · NET Bible translators and editors

Further examination: Where is a command given, to whom, and with what reason? Where does the author instead tell you what someone did on a particular occasion?

  1. Matthew: Fasting Secretly (6:16–18)

    Craig S. Keener · InterVarsity Press; online at Bible Gateway · Online excerpt undated; current publisher paperback 2011

    Connects fasting to prayer and sincere devotion; explains washing and anointing as avoiding an outward display of penitence.

    What was reviewed

    Complete online subsection, from the opening discussion of the hypocrites to the concluding paragraph on the Father’s reward; direct HTML access supplemented web retrieval. Accessed 2026-09-25 · Read in part.

    Only this subsection of the commentary was read. Its cited rabbinic texts were not independently inspected. The proposed theatrical allusion is not used.

  2. Commentary on Joel 2:1–2, 12–17

    Esther M. Menn · Working Preacher, Luther Seminary · 2013-02-13

    Emphasizes reorientation toward God and the community’s response grounded in his merciful character.

    What was reviewed

    Complete commentary body: plague, day of the LORD, wholehearted return, divine mercy, and gathered community. Accessed 2026-09-25.

    The asserted Persian-period date and modern examples are not imported. The article’s quotation of heart-rending labels it 2:12; the actual verse is 2:13.

  3. Commentary on Joel 2:1–2, 12–17

    Terence E. Fretheim · Working Preacher, Luther Seminary · 2014-03-05

    Argues for communal lament rather than a confession of specified sins, observing the absence of a named offense and the requested relief from devastation.

    What was reviewed

    Complete commentary body, especially paragraphs beginning This text is commonly identified and The people are invited, through the concluding priestly lament. Accessed 2026-09-25.

    His wider account of divine action in natural disasters is not established here. The guide retains Joel’s explicit wholehearted return while using other passages for explicit confession.

  4. Commentary on Isaiah 58:1–12

    Christopher B. Hays · Working Preacher, Luther Seminary · 2015-02-18

    Explains the social force of oppression and exposes the contradiction between outward piety and workers’ treatment.

    What was reviewed

    Complete online commentary body, including the workers, yoke, restoration, and closing light imagery. Accessed 2026-09-25.

    The exact historical dating, suggested Sabbath violation, and modern economic application are not adopted. No Assyrian text cited by the author was separately read.

  5. Fasting That Is Pleasing to the Lord: A NT Theology of Fasting

    Sigurd Grindheim · Journal of the Evangelical Theological Society 58/4, pp. 697–707 · 2015

    Argues that the bridegroom’s absence chiefly concerns death to resurrection or Pentecost and that Christian fasting is exceptional, while joy and generosity characterize Christian devotion.

    What was reviewed

    Complete publisher PDF text, pp. 697–707, introduction, sections I–V, and footnotes; source details on pp. 702–704 and 706–707 rechecked against the biblical passages. Greek-font extraction is imperfect. Accessed 2026-09-25.

    The main article does not adopt his restriction of devotion to exceptional fasting. Page 704 mislocates Acts 14:23 at departure from Antioch; the biblical return journey governs here. Cited books were not independently read.

  6. Matthew: There Are Appropriate Times for Everything (9:15–17)

    Craig S. Keener · InterVarsity Press; online at Bible Gateway · Online excerpt undated; current publisher paperback 2011

    Explains how the comparisons show a practice inappropriate to its occasion; clarifies the KJV bottles as wineskins.

    What was reviewed

    Complete online subsection, including wedding guests, cloth, wineskins, and concluding application. Accessed 2026-09-25 · Read in part.

    Wedding customs and rabbinic references were not independently researched. No exact seven-day wedding requirement is imported.

  7. Luke: Why Are You Different? Part 1 (5:33–39)

    Darrell L. Bock · InterVarsity Press; online at Bible Gateway · Online excerpt undated

    Treats later fasting as appropriate in hope of consummation, without a legislated schedule.

    What was reviewed

    Complete subsection: objection, bridegroom, new cloth and wine, old-wine saying, and final application. Accessed 2026-09-25 · Read in part.

    Its description of Zechariah’s commemorations as a four-day fast is not adopted: Zechariah 8:19 names fasts in four separate months. The wider generalizations about Judaism are not used.

  8. Acts: Consolidation (14:23–25)

    William J. Larkin · InterVarsity Press; online at Bible Gateway · Online excerpt undated

    Connects prayer and fasting with entrusting leaders to God in the continued life of the churches.

    What was reviewed

    Complete subsection: appointment of elders, limits on inferring a full selection procedure, commitment to the Lord, and return route. Accessed 2026-09-25 · Read in part.

    His reconstruction about synagogue backgrounds and speed of maturation is not used. No complete church-polity rule is inferred.

  9. Mark 9:29, textual note 48

    NET Bible translators and editors · Biblical Studies Press; Bible.org NET Bible notes · Legacy online notes, undated

    Acknowledges broad manuscript support for and fasting but prefers the shorter form on textual grounds.

    What was reviewed

    Note 48 in full, with notes 43–47 and the linked narrative text. Initial classic.NET access was unreliable; the Bible.org notes were retrieved. Accessed 2026-09-25 · Read in part.

    This is the editors’ textual judgment, not a new manuscript collation. The legacy witness list is not repeated or certified current. The pinned KJV stays intact.

  10. Matthew 17:20–21, textual note 39

    NET Bible translators and editors · Biblical Studies Press; Bible.org NET Bible notes · Legacy online notes, undated

    Explains NET’s omission of verse 21 as a likely assimilation to the parallel in Mark.

    What was reviewed

    Note 39 in full, with the linked Matthew 17:14–23 narrative and notes 25 and 27–38. Accessed 2026-09-25 · Read in part.

    The cited Metzger volume and manuscript witnesses were not directly inspected. This records a material difference without altering the display corpus.

  11. Leviticus 16:29, translator note 48

    NET Bible translators and editors · Biblical Studies Press; Bible.org NET Bible notes · Legacy online notes, undated

    Explains self-humbling as including fasting while not being lexically limited to it.

    What was reviewed

    Note 48 on 16:29; nearby notes 47 and 49–53 and the linked chapter text. Accessed 2026-09-25 · Read in part.

    The cited Mishnah, Milgrom, Levine, and Hartley were not independently inspected. The later list of abstentions is not imposed as biblical detail.

  12. 1 Corinthians 7:1–7, notes 1–6

    NET Bible translators and editors · Biblical Studies Press; Bible.org NET Bible notes · Legacy online notes, undated

    Clarifies the marital setting and reports why NET omits fasting and in verse 5.

    What was reviewed

    Notes 1–6 in full and the linked chapter’s verses 1–7. Accessed 2026-09-25 · Read in part.

    The main consent and time-limited abstention instruction is present in both readings. No claim is made to have checked Fee or all listed manuscripts.