I was a freshman in high school at the time and all I remember was watching the news in class and when I came home I just watched the news all day. It was definitely a sad day and for about a 2 weeks things just felt really weird. That day really changed everything.

COMBINATION OF [1]  THE SCRIPTURE OF THE DAY AND A VIDEO INTRODUCTION TO PROVERBS  [2]  FACTS ON GOD'S PERSONAL NAME BY GREATEST SCHOLAR ON THIS SUBJECT

[1[       SCRIPTURE OF THE DAY [547B]

John 8:42 Jesus (Yeshua) said to them, " Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me." (Authorized King James Bible; AV).

Jesus (Yeshua) said he comes from God. The flesh cannot be speaking for the flesh was created. So Jesus (Yeshua)'s spiritual being came from God. Jesus (Yeshua) did not send himself, he did not come on his own, but before he was on earth, God sent him. Jesus (Yeshua) was sent by God into the world, so Jesus (Yeshua) is before the world with God.  He is referred to a Pr. 8:22-31, “The LORD possessed me in the beginning of his way, before his works of old.  23  I was set up from everlasting, from the beginning, or ever the earth was.  24  When there were no depths, I was brought forth; when there were no fountains abounding with water.  25  Before the mountains were settled, before the hills was I brought forth:  26  While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.  27  When he prepared the heavens, I was there: when he set a compass upon the face of the depth:  28  When he established the clouds above: when he strengthened the fountains of the deep:  29  When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:  30  Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;  31  Rejoicing in the habitable part of his earth; and my delights were with the sons of men.

VIEW A VIDEO INTRODUCTION TO PROVERBS, CLICK: https://www.jw.org/en/library/videos/books-of-bible-intros/book-of-proverbs/


[2]       FACTS ON GOD'S PERSONAL NAME BY GREATEST SCHOLAR ON THIS SUBJECT
Here is a very interesting item received from a French Bible scholar on God's (YHWH's) name: [and its in English]

By Gérard Gertoux
President, Association Biblique de Recherche d'Anciens Manuscrits
September 2003 
God's name, which one finds about 7000 times in the Bible under the form YHWH, possesses the unique and remarkable circumstance of not having been vocalized by nearly all translators. With this name being unpronounceable under its written form YHWH, some overconfident (or overzealous?) translators refused to confirm this paradox and preferred to vocalize it with an approximated form. Obviously, in every case, the proposed vocalizations were very rigorously criticized. A review of the past twenty centuries will allow us to appreciate the reasonings which favored or opposed the vocalization of God's name and to understand the origin of the controversy and the paradox of a name which can be written without being able to read it aloud.
BEFORE OUR COMMON ERA
The first translation of the Bible, called the Septuagint, was made by Jews at the beginning of the third century before our era. However, out of superstitious respect, these translators preferred to keep the Tetragram YHWH written in Hebrew within the Greek text. There was, however, one exception: a Jewish translator who preferred to insert it under the vocalized form Iaô (Iaw), which became well known at this time because the historians Varro and Diodorus Siculus quoted it in their books (History I:94:2; Antiquitates Rerum Divinarum). In spite of these precise testimonies, the form of Iaô found limited use and was very often slandered: a paradox of magnitudes. The great prophet Jeremiah explained that the objective of the false prophets was to cause people to forget the Name (Jr 23:27), an attempt nevertheless dedicated to be defeated (Ps 44:20; 21) because God reserves his Name for his servants (Is 52:6) and naturally for those who appreciate it (Mal 3:16). Abraham, who is the father of those who have faith, took pleasure in proclaiming this Name according to Genesis 12:8 and initiated a respectable biblical custom.
Furthermore, according to the prophet Joel, it is even obligatory to proclaim this Name in order to be saved during the great and formidable day of God (Jl 2:32). According to Exodus 23:13, refusal to pronounce a god's name is a refusal to worship the god in question, so refusal to pronounce the True God's name means a refusal to worship him (Jos 23:7). In spite of these exactitudes, the translators of the Septuagint self-justified their choice not to vocalize the Name, even going so far as to modify the verses of Leviticus 24:15, transforming them into : "(Š) a man who will curse God will bring the offence, but in order to have named the name of the Lord, he would have to die absolutely, the entire assembly of Israel should stone him with stones; the alien resident as the native, in order to have named the name of the Lord, he would have to die absolutely." 
Paradoxically, as noted by Philo, a Jewish philosopher of the first century, to name God was worse than to curse him (De Vita Mosis II:203-206). The Talmud points out that they had started to remove these names (Yah, Yahu) that had been stamped on jars in order to protect their holiness ('Arakin 6a; Shabbat 61b). Out of respect, the Name was to be avoided in conversation, as proven by these remarks from Jewish books written in the second century BCE: "Do not accustom into the habit of naming the Holy One" and "someone who is continually swearing and uttering the Name will not be exempt from sin" (Si 23:9,10). It was held that the privilege of pronouncing the Name was strictly reserved for use inside the Temple (Si 50:20) and that it should not be communicated to foreigners (Ws 14:21).
FROM FIRST TO FIFTH CENTURY
Flavius Josephus, who understood the priesthood of this time very well, made it clear that at the time the Romans attacked the Temple the Jews called upon the fear-inspiring name of God (The Jewish War V:43 . He wrote he had no right to reveal this name to his reader (Jewish Antiquities II:275); however, he did give information of primary importance on the very pronunciation he wanted to conceal. However, in his work The Jewish War V:235, he stated: "The high priest had his head dressed with a tiara of fine linen embroidered with a purple border, and surrounded by another crown in gold which had in relief the sacred letters; these ones are four vowels." This description is excellent; moreover, it completes the one found in Exodus 28:36-39. However, as we know, there are no vowels in Hebrew but only consonants.
Regrettably, instead of explaining this apparent abnormality, certain commentators (influenced by the form Yahweh) mislead the readers of Josephus by indicating in a note that this reading was IAUE. Now, it is obvious that the "sacred letters" indicated the Tetragram written in paleo-Hebrew, not Greek. Furthermore, in Hebrew these consonants, Y, W, and H, do serve as vowels; they are, in fact, called "mothers of reading" (matres lectionis). The writings of Qumrân show that in the first century Y used as a vowel served only to indicate the sounds I and É, W served only for the sounds Ô and U, and a final H served for the sound A. These equivalences may be verified in thousands of words.
Additionally, the H was used as a vowel only at the end of words, never within them. So, to read the name YHWH as four vowels would be IHUA, that is IEUA, because between two vowels the H is heard as a slight E. Eusebius quoted a writer of great antiquity (before 1200 BCE?) called Sanchuniathon who spoke about the Jews in chapter four of his work entitled Phoenician History. Philo of Byblos translated this work into Greek at the beginning of our era, and Porphyry was familiar with it. Sanchuniathon maintained that he got his information from Ieroubal the priest of IÉÜÔ (Ieuw), that is the Jerubbaal found in Judges 7:1. According to Judges 7:1, Jerubbaal was the name of Judge Gideon who was a priest of Jehovah (Jg 6:26; 8:27), probably written IÉÜÔA (Ieuwa) in Greek.
Irenaeus of Lyons believed that the word IAÔ (Iaw in Greek, [Iah] in Latin) meant "Lord" in primitive Hebrew (Against Heresies II:24:2), and he esteemed that the use of this Hebrew word IAÔ to denote the Name of the unknown Father was intended to impress gullible minds in worship of mysteries (Against Heresies I:21:3). Furthermore, the Greek concept of an anonymous god, mainly supported by Plato, being mixed in with the Hebrew concept of the God with a personal name, engendered absolutely contradictory assertions. So, Clement of Alexandria wrote in his book (Stromateon V:34:5) that the Tetragram was pronounced Iaoue while writing and then later that God was without form and nameless (StromateonV:81:6).
In the same way, Philo a Jewish philosopher of the first century had good biblical knowledge and knew that the Tetragram was the divine name pronounced inside the temple, since he related: "there was a gold plaque shaped in a ring and bearing four engraved characters of a name which had the right to hear and to pronounce in the holy place those ones whose ears and tongue have been purified by wisdom, and nobody else and absolutely nowhere else" (De Vita Mosis II:114-132). However, in the same work, paradoxically, he explains, commenting on Exodus 3:14 from the LXX translation, that God has no name of his own (De Vita Mosis I:75).
The Christian translators (of heathen origin) not understanding Hebrew exchanged the Tetragram with Lord; Marcion in 140 C.E. even modified the expression "Let your Name be sanctified" into "Let your spirit be sanctified." On the other hand, some Christians (of Jewish origin) such as Symmachus kept the Tetragram written in Hebrew inside the Greek text (in 165). Eusebius clarified that Symmachus was an Ebionite, that is a Judeo-Christian, and that he had drafted a comment on Matthew's book (Ecclesiastical History VI:17). However, the Judeo-Christians were completely rejected after 135 of our era by the "Christians" as Jewish heretics.
Since the whole of translations were made according to the Septuagint, many readers ignored the problem of the vocalization of the Name. However, Jerome, who realized the first Latin translation directly from the Hebrew text, noted in his commentary on Psalm 8:2: "The name of the Lord in Hebrew has four letters, Yod He Waw He, which is the proper name of God which some people through ignorance, write P I P I (instead of h w h y) in Greek and which can be pronounced Yaho." Augustine of Hippo wrote around 400 that "Varro was rightly writing that the Jews worship the god Jupiter" (De consensu evangelistarum I:22). His remark proves that he probably confused the name of Jupiter (Ioue) with the Hebrew name of God Iaô, or perhaps Ioua.
FROM SIXTH TO ELEVENTH CENTURY
Some oriental Christians, due to their knowledge of the Hebraic language, prevented a complete disappearance of the name. Thus, Severi of Antioch used the form IÔA (Iwa) in a series of comments in chapter eight of John's gospel (Jn 8:5 , pointing out that it was God's name in Hebrew, a name that one finds also in the front pages of a codex of 6th century (Coislinianus) to assign the Invisible or the Unspeakable. It is interesting to note that Matthew's gospel in Hebrew was found in a work dated from the 6th to the 9th centuries (Nestor's book) and was attributed to the priest Nestorius, in which God's name appears under the Hebraic shape "The Name" (Hashem) instead of the usual "Lord." In commenting on a work of Severi of Antioch, the famous scholar James of Edesse made clear around 675 in a technical comment that the copyists of the Septuagint (of his time) were divided over whether to write the divine name Adonay and keep it within the Greek text in the form P I P I (corresponding in fact to the Hebrew name YHYH as he mentioned) or to translate it as Kurios and write it in the margin of the manuscript.
These quotations are exceptional, however, because even the famous translator Albinus Alcuini specified that although God's name was written Jod He Vau Heth, it was read Lord because this name was ineffable. Things began to change when translators again made translations directly from Hebrew and not from a translation. The first was doubtless the famous Karaite Yefet ben Eli who translated the Bible into Arabic. In copies of this translation (made around 960), one finds at times the Tetragram vocalized Yahwah (or Yahuwah), a normal transcription of the Hebrew shape Yehwah of this time (or Yahowah whom one finds in some codices within Babylonian punctuation) because in Arabic there are only three sounds: â, î, and û. The shape Yahuwah was apparently understood Yah Huwa "Oh He" in Arabic because it seems so in a manuscript dated 10th century.
Some famous imams, such as Abu-l-Qâsim-al-Junayd who died in 910 and now known as Fahr ad-Din Râzî, while knowing that God had 99 beautiful names explained that the supreme name (ism-al-a'zam) of God was Yâ Huwa not Allah. A follower of al-Junayd, the Soufi Husayn ibn Mansur al-Hallâj (857-922), asserted: "Here are the words of which sense seemed ambiguous. Know that temples hold by His Yâ-Huwah and that bodies are being moved by His Yâ-Sîn. Now Hû and Sîn are two roads which end into the knowledge of the original point." Yâ-Sîn is a reference to the Sura 36 and Yâ-huwah wrote y'hwh in Arabic and makes reference to the Hebrew Tetragram. Al-Hallâj was rejected as a madman by his teacher al-Junayd and was executed in Bagdad as a heretic.

TO READ THE REMAINDER ON GOD’S PERSONAL NAME, GO TO,
http://religioustruths.forumotion.com/t13-facts-on-god-s-personal-name-by-greatest-scholar-on-this-subject#38

LEARN MORE ABOUT THE BIBLE AND RELIGION - BOTH TRUE AND FALSE - AT    WWW.JW.ORG

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND A VIDEO INTRODUCTION TO THE SONGS OF SOLOMON,  [2] A CHECK ON THE WORD HELL

[1] SCRIPTURE OF THE DAY [549B] 

Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies. Psalms 27:11, [authorized King James Bible; AV] 

The Prophet Jeremiah mentioned how conditions would be, and the need for qualified teachers at 1 Kings 8:36, [AV] “Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.” And, 
Psalms 25:4, [AV] “Shew me thy ways, O LORD; teach me thy paths.” Highlighted the need to be shown the ways of the Lord. But the Prophet Isaiah showed that all the obedient followers of Almighty God (YHWH) would be per Isaiah 54:13, [AV] “And all thy children shall be taught of the LORD; and great shall be the peace of thy children.” 

VIEW A VIDEO OF THE SONGS OF SOLOMON, CLICK:  https://www.jw.org/en/library/videos/books-of-bible-intros/song-of-solomon/

[2] A CHECK ON THE WORD HELL

INTRODUCTION:

Many have different concepts of what hell is, but let's consider what the original words commonly translated 'hell' meant in the specific ancient languages.

MEANINGS OF THE WORD 'HELL' IN ORIGINAL LANGUAGES:

First, <<"A word used in the King James Version (as well as in the Catholic Douay Version and most older translations) to translate the Hebrew she´ohl' and the Greek hai'des. In the King James Version the word "hell" is rendered from she´ohl' 31 times and from hai'des 10 times. This version is not consistent, however, since she´ohl' is also translated 31 times "grave" and 3 times "pit." In the Douay Version she´ohl' is rendered "hell" 64 times, "pit" once, and "death" once.
In 1885, with the publication of the complete English Revised Version, the original word she´ohl' was in many places transliterated into the English text of the Hebrew Scriptures, though, in most occurrences, "grave" and "pit" were used, and "hell" is found some 14 times. This was a point on which the American committee disagreed with the British revisers, and so, when producing the American Standard Version (1901) they transliterated she´ohl' in all 65 of its appearances. Both versions transliterated hai'des in the Christian Greek Scriptures in all ten of its occurrences, though the Greek word Ge'en•na (English, "Gehenna") is rendered "hell" throughout, as is true of many other modern translations.
Concerning this use of "hell" to translate these original words from the Hebrew and Greek, Vine's Expository Dictionary of Old and New Testament Words (1981, Vol. 2, p. 187) says: "HADES . . . It corresponds to 'Sheol' in the O.T. [Old Testament]. In the A.V. of the O.T. [Old Testament] and N.T. [New Testament], it has been unhappily rendered 'Hell.'"[source - , Vine's Expository Dictionary of Old and New Testament Words ]>>.

Second, <<"Collier's Encyclopedia (1986, Vol. 12, p. 28) says concerning "Hell": "First it stands for the Hebrew Sheol of the Old Testament and the Greek Hades of the Septuagint and New Testament. Since Sheol in Old Testament times referred simply to the abode of the dead and suggested no moral distinctions, the word 'hell,' as understood today, is not a happy translation."
It is, in fact, because of the way that the word "hell" is understood today that it is such an unsatisfactory translation of these original Bible words." [source - Collier's Encyclopedia (1986, Vol. 12, p. 28)>>.

Third, <<"Webster's Third New International Dictionary, unabridged, under "Hell" says: "fr[om] . . . helan to conceal." The word "hell" thus originally conveyed no thought of heat or torment but simply of a 'covered over or concealed place.' In the old English dialect the expression "helling potatoes" meant, not to roast them, but simply to place the potatoes in the ground or in a cellar." [source - Webster's Third New International Dictionary]>>.

Fourth, <<"The meaning given today to the word "hell" is that portrayed in Dante's Divine Comedy and Milton's Paradise Lost, which meaning is completely foreign to the original definition of the word. The idea of a "hell" of fiery torment, however, dates back long before Dante or Milton." [references - Dante's Divine Comedy and Milton's Paradise Lost]>>.

Fifth, <<"The Grolier Universal Encyclopedia (1971, Vol. 9, p. 205) under "Hell" says: "Hindus and Buddhists regard hell as a place of spiritual cleansing and final restoration." [source - The Grolier Universal Encyclopedia}>>.

Sixth, <<"Islamic tradition considers it as a place of everlasting punishment." The idea of suffering after death is found among the pagan religious teachings of ancient peoples in Babylon and Egypt. Babylonian and Assyrian beliefs depicted the "nether world . . . as a place full of horrors, . . . presided over by gods and demons of great strength and fierceness." Although ancient Egyptian religious texts do not teach that the burning of any individual victim would go on forever, they do portray the "Other World" as featuring "pits of fire" for "the damned." [source references -The Religion of Babylonia and Assyria, by Morris Jastrow, Jr., 1898, p. 581; The Book of the Dead, with introduction by E. Wallis Budge, 1960, pp. 135, 144, 149, 151, 153, 161, 200]>>.

Seventh, <<""Hellfire" has been a basic teaching in Christendom for many centuries. It is understandable why The Encyclopedia Americana (1956, Vol. XIV, p. 81) said: "Much confusion and misunderstanding has been caused through the early translators of the Bible persistently rendering the Hebrew Sheol and the Greek Hades and Gehenna by the word hell. The simple transliteration of these words by the translators of the revised editions of the Bible has not sufficed to appreciably clear up this confusion and misconception." Nevertheless, such transliteration and consistent rendering does enable the Bible student to make an accurate comparison of the texts in which these original words appear and, with open mind, thereby to arrive at a correct understanding of their true significance." [source - The Encyclopedia Americana (1956, Vol. XIV, p. 81)]>>.

NOW LET'S LOOK AT THE WORD 'GEHENNA' OFTEN TRANSLATED AS 'HELL':

<<"(Ge•hen'na) [Gr. form of the Heb. Geh Hin•nom', "Valley of Hinnom"].
This name appears 12 times in the Christian Greek Scriptures, and whereas many translators take the liberty to render it by the word "hell," a number of modern translations transliterate the word from the Greek ge'en•na.-Mt 5:22, Ro, Mo, ED, NW, BC (Spanish), NC (Spanish), also the footnotes of Da and RS.
The deep, narrow Valley of Hinnom, later known by this Greek name, lay to the S and SW of ancient Jerusalem and is the modern-day Wadi er-Rababi (Ge Ben Hinnom). (Jos 15:8; 18:16; Jer 19:2, 6; see HINNOM, VALLEY OF.) Judean Kings Ahaz and Manasseh engaged in idolatrous worship there, which included the making of human sacrifices by fire to Baal. (2Ch 28:1, 3; 33:1, 6; Jer 7:31, 32; 32:35) Later, to prevent such activities there in the future, faithful King Josiah had the place of idolatrous worship polluted, particularly the section called Topheth.-2Ki 23:10.

No Symbol of Everlasting Torment. Jesus Christ associated fire with Gehenna (Mt 5:22; 18:9; Mr 9:47, 48), as did the disciple James, the only Biblical writer besides Matthew, Mark, and Luke to use the word. (Jas 3:6) Some commentators endeavor to link such fiery characteristic of Gehenna with the burning of human sacrifices that was carried on prior to Josiah's reign and, on this basis, hold that Gehenna was used by Jesus as a symbol of everlasting torment. However, since Jehovah God expressed repugnance for such practice, saying that it was "a thing that I had not commanded and that had not come up into my heart" (Jer 7:31; 32:35), it seems most unlikely that God's Son, in discussing divine judgment, would make such idolatrous practice the basis for the symbolic meaning of Gehenna. It may be noted that God prophetically decreed that the Valley of Hinnom would serve as a place for mass disposal of dead bodies rather than for the torture of live victims. (Jer 7:32, 33; 19:2, 6, 7, 10, 11) Thus, at Jeremiah 31:40 the reference to "the low plain of the carcasses and of the fatty ashes" is generally accepted as designating the Valley of Hinnom, and a gate known as "the Gate of the Ash-heaps" evidently opened out onto the eastern extremity of the valley at its juncture with the ravine of the Kidron. (Ne 3:13, 14) It seems obvious that such "carcasses" and "fatty ashes" are not related to the human sacrifices made there under Ahaz and Manasseh, since any bodies so offered would doubtless be viewed by the idolaters as "sacred" and would not be left lying in the valley.

Therefore, the Biblical evidence concerning Gehenna generally parallels the traditional view presented by rabbinic and other sources. That view is that the Valley of Hinnom was used as a place for the disposal of waste matter from the city of Jerusalem. (At Mt 5:30 Ph renders ge'en•na as "rubbish heap.") Concerning "Gehinnom," the Jewish commentator David Kimhi (1160-1235?), in his comment on Psalm 27:13, gives the following historical information: "And it is a place in the land adjoining Jerusalem, and it is a loathsome place, and they throw there unclean things and carcasses. Also there was a continual fire there to burn the unclean things and the bones of the carcasses. Hence, the judgment of the wicked ones is called parabolically Gehinnom."

Symbolic of Complete Destruction. It is evident that Jesus used Gehenna as representative of utter destruction resulting from adverse judgment by God, hence with no resurrection to life as a soul being possible. (Mt 10:28; Lu 12:4, 5) The scribes and Pharisees as a wicked class were denounced as 'subjects for Gehenna.' (Mt 23:13-15, 33) To avoid such destruction, Jesus' followers were to get rid of anything causing spiritual stumbling, the 'cutting off of a hand or foot' and the 'tearing out of an eye' figuratively representing their deadening of these body members with reference to sin.-Mt 18:9; Mr 9:43-47; Col 3:5; compare Mt 5:27-30.
Jesus also apparently alluded to Isaiah 66:24 in describing Gehenna as a place "where their maggot does not die and the fire is not put out." (Mr 9:47, 48) That the symbolic picture here is not one of torture but, rather, of complete destruction is evident from the fact that the Isaiah text dealt, not with persons who were alive, but with "the carcasses of the men that were transgressing" against God. If, as the available evidence indicates, the Valley of Hinnom was a place for the disposal of garbage and carcasses, fire, perhaps increased in intensity by the addition of sulfur (compare Isa 30:33), would be the only suitable means to eliminate such refuse. Where the fire did not reach, worms, or maggots, would breed, consuming anything not destroyed by the fire. On this basis, Jesus' words would mean that the destructive effect of God's adverse judgment would not cease until complete destruction was attained.

Figurative Use. The disciple James' use of the word "Gehenna" shows that an unruly tongue is itself a world of unrighteousness and that one's whole round of living can be affected by fiery words that defile the speaker's body. The tongue of such a one, "full of death-dealing poison" and so giving evidence of a bad heart condition, can cause the user to be sentenced by God to go to the symbolic Gehenna.-Jas 3:6, 8; compare Mt 12:37; Ps 5:9; 140:3; Ro 3:13.
The Biblical use of Gehenna as a symbol corresponds to that of "the lake of fire" in the book of Revelation.-Re 20:14, 15; " [source - Insight on the Scriptures, Vol. 1]>>.

CONCLUSION:

We must consider what the original writer, scribe used by the true God (YHWH) of Abraham, Isaac, and Ishmael, creator of all there is, to put the thoughts of the true God (YHWH) of Abraham, Isaac, and Ishmael, creator of all there is, into the words of man intended when considering words found in the Bible. Why? Because they, not translations and/or mistranslation, are inspired. The fact that the Bible is NOT the product of one committee or strongman. It has over 40 individual writers who wrote under divine inspiration/guidance putting the thoughts of God (YHWH) into the words of men much as transcribing secretaries today taking transcription and then later typing it out. In other words one real author, God (YHWH), and many scribes each of whom wrote in his own style over a period of approximately 1,600 years. All of what people call or consider inconsistencies are really not such, but most often just a problem of translation and/or understanding, i.e., lack of understanding of what the original writer writing in his own language and culture meant/said in his original writing. What is remarkable, is the writers over such a period of time all wrote in harmony when even most posters on threads on this forum can not even stay on track or subject over a period of a few days and/or weeks at most with the original subject of the thread. This fact of harmony over a period so great as to almost stagger the imagination shows that it had one guiding force or author who divinely inspired its writers as humans of their own volition can not keep on track over short periods of time.

LEARN MORE ABOUT THE BIBLE AND RELIGION – BOTH TRUE AND FALSE – AT WWW.JW.ORG

I was a freshman in high school at the time and all I remember was watching the news in class and when I came home I just watched the news all day. It was definitely a sad day and for about a 2 weeks things just felt really weird. That day really changed everything.

COMBINATION OF [1]  THE SCRIPTURE OF THE DAY AND A VIDEO AN INTRODUCTION TO LAMENTATIONS  [2]    GOD (YHWH) IS IMPARTIAL:

[1]       SCRIPTURE OF THE DAY [553B]

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;  4  Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.   2 Corinthians 1:3 – 4,  [authorized King James Bible; AV]

There is only one true God, Almighty God (YHWH), and he is the comforter of all that rest their hopes in him as testified to at Ephesians 4:6, [AV] “One God and Father of all, who is above all, and through all, and in you all.”  Yes, he is per Exodus 34:6, [AV] “And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,”  He has great patience as shown by Romans 15:5, [AV] “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:”  He per 2 Corinthians 7:6 – 7, [AV] “Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;  7  And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.”  And, Ephesians 6:22 - 23, [AV] “Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.  23  Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.” 

VIEW A VIDEO AN INTRODUCTION TO LAMENTATIONS, CLICK:  https://www.jw.org/en/library/videos/books-of-bible-intros/book-of-lamentations/

[2]       GOD (YHWH) IS IMPARTIAL:

Romans 2:11   For there is no partiality with God.  (New American Standard Bible, Ref. Ed. By Moody Press; NASB-MP)

The Apostle Peter stated at Acts 10:34-35, "And Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him." (American Standard Version, ASV).   This fact was clearly shown with respect the Canaanite Rahab and her family.   When Joshua attacked the walled Canaanite City of Jericho, and defeated it with the help of  God (YHWH), who caused an earthquake that made the walls fall down, except for one small area where the house of Rahab was.   

Why was this house on the wall spared?   It was because Rahab, although a Canaanite, had acted in good faith to protect some of Joshua's spies as recorded at Joshua 2:1-11, "And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there. 2 And it was told the king of Jericho, saying, Behold, there came men in hither to-night of the children of Israel to search out the land. 3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, that are entered into thy house; for they are come to search out all the land. 4 And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I knew not whence they were: 5 and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not: pursue after them quickly; for ye will overtake them. 6 But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof. 7 And the men pursued after them the way to the Jordan unto the fords: and as soon as they that pursued after them were gone out, they shut the gate.   8 And before they were laid down, she came up unto them upon the roof; 9 and she said unto the men, I know that Jehovah hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land melt away before you. 10 For we have heard how Jehovah dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed. 11 And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you: for Jehovah your God, he is God in heaven above, and on earth beneath." (ASV).   She and her family were spared while all the other Canaanites in the city were devoted to destruction by Joshua.   This clearly demonstrates a Truth as stated in the previously quoted Acts 10:34-35, that "God is no respecter of persons," i.e., he is impartial.

His impartiality was demonstrated in his dealings with Abraham.  The disciple James drew attention to God's (YHWH's) undeserved kindness in his dealings with Abraham and his offspring.   It was Abraham's faith, NOT his ethnic origin that made him God's (YHWH's) friend as recorded at James 2:23, "and the Scripture was fulfilled which says, 'And Abraham Believed God, and it was reckoned to him as righteousness," and he was called the friend of God." (NASB-MP).   In fact, Abraham's faith and love (agape) for God (YHWH) brought blessings to his descendants as recorded at 2 Chronicles (2 Paralipomenon), 20:7, "didst not thou our God kill all the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?" (Douay-Rheims Catholic Bible).   In fact, God (YHWH) promised Abraham at Genesis 22:17-18, "I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore; thy seed shall possess the gates of their enemies.  18 and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice."  (Douay-Rheims Catholic Bible)..

Thus far from showing partiality, God (YHWH) demonstrated by his dealings with Israel what he will and can do for those who obey him.   The dealings are an example of how God (YHWH) shows loyal love with respect his faithful servants.   Although Israel was God's (YHWH's) special people, this did not signify that other people were excluded from experiencing God's benevolence as shown by Exodus 19:5, "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own possession from among all peoples: for all the earth is mine:" (ASV); and Romans 4:1-8, " What then shall we say that Abraham, our forefather, hath found according to the flesh? 2 For if Abraham was justified by works, he hath whereof to glory; but not toward God. 3 For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. 4 Now to him that worketh, the reward is not reckoned as of grace, but as of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. 6 Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, 7 [saying], Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom, the Lord will not reckon sin." (ASV).

Likewise, his only begotten Son, Jesus (Yeshua) was impartial.   During his earthly ministry, Jesus (Yeshua), who is the exact representation of his Father (YHWH), imitated God's (YHWH's) impartiality as testified to at Hebrews 1:3, "who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high;" (ASV).   For example, he did not hold back from witnessing to a Samaritan women at a well as shown at John 4:7-30, "There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8 For his disciples were gone away into the city to buy food. 9 The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.) 10 Jesus answered and said unto unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? 12 Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? 13 Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: 14 but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband: 18 for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. 19 The woman saith unto him, Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. 22 Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. 24 God is a Spirit: and they that worship him must worship in spirit and truth. 25 The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things. 26 Jesus saith unto her, I that speak unto thee am [he].   7 And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her? 28 So the woman left her waterpot, and went away into the city, and saith to the people, 29 Come, see a man, who told me all things that [ever] I did: can this be the Christ? 30 They went out of the city, and were coming to him." (ASV).

This impartiality was shown in the early Christian congregation.   To wit, Jews and non-Jews were equal as the Apostle Paul wrote at Romans 2:10-11, "but glory and honor and peace to every man who does good, to the Jew first and also to the Greek.  11 For there is no partiality with God." (NASB-MP).

In fact, the Apostle John saw in a vision a vast spiritual group from every nation as testified to at Revelation 7:9-10, "9 After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of [all] tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; 10 and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb." (ASV).   Therefore, no ethnic group or language is excluded from the modern-day true Christian congregation.   Individuals from all backgrounds have the prospect of surviving the coming 'great tribulation,' the end times culmination, and drinking from 'fountains of water of life' in the new world as testified to at Revelation 7:14-17, "And I say unto him, My lord, thou knowest. And he said to me, These are they that come of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them. 16 They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: 17 for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes." (ASV).

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