Field Notes of Tree of Jesse by Dave McHale Back to Article
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Jesse Tree window is in Chartres Cathedral, 1145
Isaiah 11 : 1-3 Then a branch shall grow from the stock of Jesse, and a shoot will spring from his roots. On him the spirit of the Lord will rest: a spirit of wisdom and understanding, a spirit of council and power, a spirit of knowledge and fear of the Lord; and the fear of the Lord will be his delight. At the bottom is Jesse lying asleep on a couch. From his body the trunk of the tree rises until it is interrupted by the first of four crowned kings, from, whose head it emerges until it reaches the feet of the second king, when it again disappears. In each of the horizontal sections, after the first, branches issue right and left and each king holds one branch in his right hand and one in his left. Above the four kings is the Virgin, also crowned, whose attitude is similar to theirs. The highest figure is that of Christ holding branches. His hands, however, being at a lower level than those of the kings. The doves, representing the seven gifts of the Spirit, are named - sapientia, intellectus, conilium, fortitudo, scientia, pietas, and timer. The prophets represented are Nahum, Samuel, Ezekiel, Zechariah, Moses, Isaiah, Habakkuk, Zephaniah (Sophonias), Daniel, Balaam, Joel, Micah, Amos, Hosea. (pages 120-1) http://homepage.ntlworld.com/m.low1/treeofjesse.pdf |
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Figures
Habakkuk Jesus Zephaniah Isaiah Mary Daniel Moses King. Balaam Zechariah King Joel Ezekiel King Micah Samuel King Amos Nahum Jesse Hosea Christ & Virgin Mary Christ Passiflora or Christ flower Mary Lily It is the primary attribute of the Virgin Mary Kings Lily The lily symbolizes purity |
The "Passion" in "passion flower" refers to the passion of Jesus in Christian theology. In the 15th and 16th centuries, Spanish Christian missionaries adopted the unique physical structures of this plant, particularly the numbers of its various flower parts, as symbols of the last days of Jesus and especially his crucifixion:
Blue Passion Flower showing most elements of the Christian symbolism The pointed tips of the leaves were taken to represent the Holy Lance. The tendrils represent the whips used in the flagellation of Christ. The ten petals and sepals represent the ten faithful apostles (excluding St. Peter the denier and Judas Iscariot the betrayer). The flower's radial filaments, which can number more than a hundred and vary from flower to flower, represent the crown of thorns. The chalice-shaped ovary with its receptacle represents a hammer or the Holy Grail The 3 stigmas represent the 3 nails and the 5 anthers below them the 5 wounds (four by the nails and one by the lance). The blue and white colors of many species' flowers represent Heaven and Purity. |
The Jesse tree merges into a succession of lilies, outlined in white in all the royal panels (save that of Christ himself,) with the royal ancestors enclosed within the central petal of each lily, their arms extended to grasp the outer edges like sceptres, and at their feet the other two petals join the central member and curve gracefully outward on either side.
The lilies are outlined in white, with occasional pearl- ing - lilies, the color white, and pearls being symbols of purity associated with the Virgin and her Son. Moreover, the design shows another feature described by Saint Bernard in his Sermon on the Mystical Lilies: the golden rods and filaments between the petals, symbolizing the gold of-Christ's Divinity. In the conven- tionalized lilies of Chartres, the golden filaments shoot up between the upright central petals containing the kings and the lower flankingpetals at each base, formingthe outline of the fleur de lys
Genealogy of Jesus according to Matthew
The lilies are outlined in white, with occasional pearl- ing - lilies, the color white, and pearls being symbols of purity associated with the Virgin and her Son. Moreover, the design shows another feature described by Saint Bernard in his Sermon on the Mystical Lilies: the golden rods and filaments between the petals, symbolizing the gold of-Christ's Divinity. In the conven- tionalized lilies of Chartres, the golden filaments shoot up between the upright central petals containing the kings and the lower flankingpetals at each base, formingthe outline of the fleur de lys
Genealogy of Jesus according to Matthew
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1. Abraham 2. Isaac 3. Jacob 4. Judah & Tamar 5. Perez 6. Hezron 7. Ram 8. Amminadab 9. Nahshon 10. Salmon & Rahab 11. Boaz & Ruth 12. Obed 13. Jesse 14. David & Bathsheba |
15. Solomon & Naamah 16. Rehoboam 17. Abijam 18 . Asa 19. Jehosaphat 20. Jehoram 21. Uzziah 22. Jotham 23.Ahaz 24. Hezekiah 25. Manasseh 26. Amon 27. Josiah 28. Jeconiah (Exile in Babylon) |
29. Shealtiel 30. Zerubbabel 31. Abiud 32. Eliakim 33. Azor 34. Zadok 35. Achim 36. Eliud 37. Eleazar 38. Matthan 39. Jacob 40. Joseph & Mary 41. Jesus |
Vine is the shoot goes from Jesse to David one coil. 6 coils to next king 2 6 coils to king 3 6 coils to king 4 4 coils to Mary 1 coil to Jesus Under skull 5 coils clock wise Followed by 7 coils counter clockwise |
Prophets
Rose
A white rose symbolizes purity. A red rose is a symbol of martyrdom
Use two rose leaves for the major prophets and one for the minor.
In the case of Moses use five leaves. Moses wrote 5 books: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These five books are known as the Pentateuch to Christians. However, there is no claim as to authorship made within the books themselves.
Rose
A white rose symbolizes purity. A red rose is a symbol of martyrdom
Use two rose leaves for the major prophets and one for the minor.
In the case of Moses use five leaves. Moses wrote 5 books: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These five books are known as the Pentateuch to Christians. However, there is no claim as to authorship made within the books themselves.
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Left Side
Habakkuk. minor Isaiah major. Martyr only red rose try cutting in half for his death Moses. major. Use five leaves Zechariah. minor Ezekiel. major Samuel. Neither use leaves or rose bud Nahum. minor |
Right Side
Zephaniah. minor Daniel. major Balaam. Neither use leaves or rose bud Joel minor Micah. minor Amos. minor Hosea. minor |
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Minor prophets in order of biblical appearance
Hosea Joel Amos Obadiah (not in Chartres cathedral tree of Jesse) Jonah (not in Chartres cathedral tree of Jesse) Micah Nahum Habakkuk Zephaniah Haggai (not in Chartres cathedral tree of Jesse) Zechariah Malachi (not in Chartres cathedral tree of Jesse) Major prophets in order of biblical appearance Isaiah Jeremiah (not in Chartres cathedral tree of Jesse) Lamentations (not in Chartres cathedral tree of Jesse) Baruch (not in Chartres cathedral tree of Jesse) Ezekiel Daniel http://bibleresearchtools.files.wordpress.com/2010/06/bible_timeline.pdf Prophets in chronological order Jonah (not in Chartres cathedral tree of Jesse) Amos Hosea Isaiah Micah Habakkah Zephaniah Jeremiah (not in Chartres cathedral tree of Jesse) Daniel Ezekiel Nahum Haggai (not in Chartres cathedral tree of Jesse) Zechariah Joel Obadiah (not in Chartres cathedral tree of Jesse) Malachi (not in Chartres cathedral tree of Jesse) 
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Themes of Minor Prophets
Hosea Hosea was written to demonstrate the steadfast or unfailing love of God for Israel in spite of her continued unfaithfulness. Through Hosea’s marital experience, the book shows us the heart of a loving and compassionate God who longs to bless His people with the knowledge of Himself and all that knowing God intimately can mean to man. In keeping with this purpose, the theme of Hosea is a strong testimony against the Northern Kingdom because it had been unfaithful to its covenant relationship with the Lord, as demonstrated in its widespread corruption in moral life both publicly and privately. Thus, the prophet seeks to get his countrymen to repent and return with contrite hearts to their patient and ever-loving God. This is presented from the standpoint of Yahweh’s love to Israel as His own dear children and as His covenant wife. In view of the analogy of Israel as the wife of Yahweh and the command given to Hosea to take a wife of harlotry which would illustrates Israel’s behavior, the words “harlot” (10 times) and “harlotry” (9 times) are key words. In addition, God’s loyal love for Israel in spite of Israel’s unfaithfulness is a key concept of the book. Joel Joel uses a recent drought and locust plague that strikes Judah without warning as an object lesson to warn of a future invasion of Israel in the Day of Yahweh. In just a very short time, a matter of hours, every piece of vegetation is stripped bare. If the nation will repent and return to the Lord, God will restore His relationship with her and bless her. This was true in the historical situation in which Joel was writing and will be true any time in the future. The key word or words, in keeping with the warnings of the book, is the Day of Yahweh and repent. Amos The divine message given to Amos was primarily one of judgment, though it ends with words of hope. Amos warned that the Lord God, the sovereign Ruler of the universe, would come as a Warrior to judge the nations that had rebelled against His authority. Israel in particular would be punished for her violations against God’s covenant. Amos sought to bring the prosperous and materialistic northern tribes under Jeroboam to repentance as the only escape from imminent judgment. In the process, the book demonstrates God’s hatred of evil because of His holiness and that His justice must act against Israel’s sin for He cannot allow it to go unpunished. However, even though the nation would be destroyed, God would still preserve a repentant remnant and one day this remnant would be restored to their covenant blessing and political prominence when the Lord would then also draw all nations to His Himself. The words “transgress” and “transgression” occur 12 times. This highlights one of the key elements of the book, the judgment of God on Israel for her sinful ways. A key phrase of the book is “I will not revoke its punishment because . . .” (see 1:3, 6, 9, 11, 13; 2:1, 4, 6). Micah Micah shows how the people had failed to live up to the covenant stipulations God had made with Israel in which there would be blessing for obedience (Deut. 28:1-14) and cursing for disobedience and eventually cast from the land of promise (Deut. 28:15-68). In the process, Micah exposed the injustice of Judah and declared the righteousness and justice of Yahweh showing He was just in disciplining them. He indicts Israel and Judah for sins like oppression, bribery among the judges, prophets, and priests, and for covetousness, cheating, pride, and violence. Of course, this discipline on the nation demonstrated His love for them and that He would restore them. The theme of judgment is prominent in each of Micah’s three messages, but he also stressed the truth of restoration. Further, Micah referred to the principle of the remnant in each of his three messages (Micah 2:12; 4:7; 5:7-8; 7:18). He declared that in the future Yahweh would restore the people of Israel to a place of prominence in the world under the coming Messiah. The concept of “hear” in Micah’s challenge for the people to listen to the Lord is found some nine times. Then in keeping with the focus on judgment for failing to hear are key words like “desolation,” “desolate,” and “destruction,” which combined together occur some four times. Finally, in keeping with the thrust of restoration, the concept of “gather” or “assemble” is seen some seven times. Nahum Nahum’s theme is the fall of Nineveh as the retribution of God against the wicked Assyrians of Nineveh. What Jonah wanted to see, namely God’s judgment on the Assyrians, was later predicted by Nahum approximately one hundred and fifty years later. The conversion of the Ninevites in response to the preaching of Jonah was evidently short lived because they soon became ruthless, returning to their former wicked ways. Sargon II of Assyria destroyed Samaria and took the Northern Kingdom of Israel into captivity, scattering the ten tribes in 722. Later, Sennacherib of the Assyrians almost captured Jerusalem during the reign of Hezekiah in 701 B.C. But regardless of its power and prominence, Nineveh is clearly judged as doomed by a Holy God through the prophet Nahum. Assyria’s cruelty, power, and pride would come to an end by the power of God. Though the book focuses on Assyria’s fall and judgment, it is written to bring comfort to Judah. The key word or idea is simply the judgment of Nineveh, but the words that stand out in this connection are “avenging” and “vengeance” occurring three times in the opening chapter (1:2). Habakkuk The theme of this prophecy flows out of Habakkuk’s perplexity over the coming invasion of the wicked Babylonians. It concerns the problems of his faith in the face of two apparent difficulties: (1) Why did God permit the increasing evil in Judah to go unpunished (1:2-4)? And how could a Holy God (1:13) use sinful nations like Babylon as His source of judgment (1:12-2:1)? Habakkuk grapples with these difficulties which are solved in the light of God’s continuing revelation, and the prophet closes in a psalm of joyous trust. The book is thus a theodicy, a defense of God’s goodness and power in view of the problem of evil. Two words are key not because of their repetition but because of the content of the book. One is “why” as Habakkuk struggled with the issues here and the other is “faith” as declared in 2:4, “the just shall live by faith.” Zephaniah The prophet speaks to the people of Judah whose moral and spiritual life had been dulled by the evil influence of the reigns of Manasseh and Amon (see 3:1-7). Consequently, in keeping with the warnings of cursing for disobedience in Deuteronomy 28, the central theme is that of judgment or the coming of the day of the Lord. In view of Yahweh’s holiness, He must vindicate and demonstrate His holiness against sin by calling the nations of the world into account before Him. But God is also a God of mercy and blessing so there is also a strong emphasis and call for repentance with the promise of blessing. Thus, Zephaniah clearly divides into three sections: retribution or judgment for sin, a call for repentance, and a promise of future redemption or blessing. The key words are “day of the Lord,” “that day,” the day,” which combined occur some twenty times. The key idea is that of judgment and restoration in the day of The Lord Zechariah Zechariah was written to encourage the returned remnant to complete their work in rebuilding the temple. The prophet also showed that God was at work in the world restoring Israel to their spiritual inheritance in preparation for the coming Messiah. Doctrinally, Zechariah demonstrates the prominence of the temple in God’s spiritual restoration of Israel; shows the providence of God in bringing back His people to their land, and it highlights the preeminence of the Messiah in the future spiritual restoration of the Nation. “The Word of the Lord” (13 occurrences) and “The Lord of Hosts” (53 occurrences) are two prominent expressions that lay stress on the divine nature of Zechariah’s message, but the prominent idea of the book preparing for the coming Messiah in both of His advents. http://bible.org/seriespage/minor-prophets |
Themes of Minor Prophets
Hosea
Hosea was written to demonstrate the steadfast or unfailing love of God for Israel in spite of her continued unfaithfulness. Through Hosea’s marital experience, the book shows us the heart of a loving and compassionate God who longs to bless His people with the knowledge of Himself and all that knowing God intimately can mean to man. In keeping with this purpose, the theme of Hosea is a strong testimony against the Northern Kingdom because it had been unfaithful to its covenant relationship with the Lord, as demonstrated in its widespread corruption in moral life both publicly and privately. Thus, the prophet seeks to get his countrymen to repent and return with contrite hearts to their patient and ever-loving God. This is presented from the standpoint of Yahweh’s love to Israel as His own dear children and as His covenant wife.
In view of the analogy of Israel as the wife of Yahweh and the command given to Hosea to take a wife of harlotry which would illustrates Israel’s behavior, the words “harlot” (10 times) and “harlotry” (9 times) are key words. In addition, God’s loyal love for Israel in spite of Israel’s unfaithfulness is a key concept of the book.
Joel
Joel uses a recent drought and locust plague that strikes Judah without warning as an object lesson to warn of a future invasion of Israel in the Day of Yahweh. In just a very short time, a matter of hours, every piece of vegetation is stripped bare. If the nation will repent and return to the Lord, God will restore His relationship with her and bless her. This was true in the historical situation in which Joel was writing and will be true any time in the future.
The key word or words, in keeping with the warnings of the book, is the Day of Yahweh and repent.
Amos
The divine message given to Amos was primarily one of judgment, though it ends with words of hope. Amos warned that the Lord God, the sovereign Ruler of the universe, would come as a Warrior to judge the nations that had rebelled against His authority. Israel in particular would be punished for her violations against God’s covenant. Amos sought to bring the prosperous and materialistic northern tribes under Jeroboam to repentance as the only escape from imminent judgment. In the process, the book demonstrates God’s hatred of evil because of His holiness and that His justice must act against Israel’s sin for He cannot allow it to go unpunished.
However, even though the nation would be destroyed, God would still preserve a repentant remnant and one day this remnant would be restored to their covenant blessing and political prominence when the Lord would then also draw all nations to His Himself.
The words “transgress” and “transgression” occur 12 times. This highlights one of the key elements of the book, the judgment of God on Israel for her sinful ways. A key phrase of the book is “I will not revoke its punishment because . . .” (see 1:3, 6, 9, 11, 13; 2:1, 4, 6).
Micah
Micah shows how the people had failed to live up to the covenant stipulations God had made with Israel in which there would be blessing for obedience (Deut. 28:1-14) and cursing for disobedience and eventually cast from the land of promise (Deut. 28:15-68). In the process, Micah exposed the injustice of Judah and declared the righteousness and justice of Yahweh showing He was just in disciplining them. He indicts Israel and Judah for sins like oppression, bribery among the judges, prophets, and priests, and for covetousness, cheating, pride, and violence. Of course, this discipline on the nation demonstrated His love for them and that He would restore them.
The theme of judgment is prominent in each of Micah’s three messages, but he also stressed the truth of restoration. Further, Micah referred to the principle of the remnant in each of his three messages (Micah 2:12; 4:7; 5:7-8; 7:18). He declared that in the future Yahweh would restore the people of Israel to a place of prominence in the world under the coming Messiah.
The concept of “hear” in Micah’s challenge for the people to listen to the Lord is found some nine times. Then in keeping with the focus on judgment for failing to hear are key words like “desolation,” “desolate,” and “destruction,” which combined together occur some four times. Finally, in keeping with the thrust of restoration, the concept of “gather” or “assemble” is seen some seven times.
Nahum
Nahum’s theme is the fall of Nineveh as the retribution of God against the wicked Assyrians of Nineveh. What Jonah wanted to see, namely God’s judgment on the Assyrians, was later predicted by Nahum approximately one hundred and fifty years later. The conversion of the Ninevites in response to the preaching of Jonah was evidently short lived because they soon became ruthless, returning to their former wicked ways. Sargon II of Assyria destroyed Samaria and took the Northern Kingdom of Israel into captivity, scattering the ten tribes in 722. Later, Sennacherib of the Assyrians almost captured Jerusalem during the reign of Hezekiah in 701 B.C. But regardless of its power and prominence, Nineveh is clearly judged as doomed by a Holy God through the prophet Nahum. Assyria’s cruelty, power, and pride would come to an end by the power of God. Though the book focuses on Assyria’s fall and judgment, it is written to bring comfort to Judah.
The key word or idea is simply the judgment of Nineveh, but the words that stand out in this connection are “avenging” and “vengeance” occurring three times in the opening chapter (1:2).
Habakkuk
The theme of this prophecy flows out of Habakkuk’s perplexity over the coming invasion of the wicked Babylonians. It concerns the problems of his faith in the face of two apparent difficulties: (1) Why did God permit the increasing evil in Judah to go unpunished (1:2-4)? And how could a Holy God (1:13) use sinful nations like Babylon as His source of judgment (1:12-2:1)? Habakkuk grapples with these difficulties which are solved in the light of God’s continuing revelation, and the prophet closes in a psalm of joyous trust. The book is thus a theodicy, a defense of God’s goodness and power in view of the problem of evil.
Two words are key not because of their repetition but because of the content of the book. One is “why” as Habakkuk struggled with the issues here and the other is “faith” as declared in 2:4, “the just shall live by faith.”
Zephaniah
The prophet speaks to the people of Judah whose moral and spiritual life had been dulled by the evil influence of the reigns of Manasseh and Amon (see 3:1-7). Consequently, in keeping with the warnings of cursing for disobedience in Deuteronomy 28, the central theme is that of judgment or the coming of the day of the Lord. In view of Yahweh’s holiness, He must vindicate and demonstrate His holiness against sin by calling the nations of the world into account before Him. But God is also a God of mercy and blessing so there is also a strong emphasis and call for repentance with the promise of blessing. Thus, Zephaniah clearly divides into three sections: retribution or judgment for sin, a call for repentance, and a promise of future redemption or blessing.
The key words are “day of the Lord,” “that day,” the day,” which combined occur some twenty times. The key idea is that of judgment and restoration in the day of The Lord
Zechariah
Zechariah was written to encourage the returned remnant to complete their work in rebuilding the temple. The prophet also showed that God was at work in the world restoring Israel to their spiritual inheritance in preparation for the coming Messiah. Doctrinally, Zechariah demonstrates the prominence of the temple in God’s spiritual restoration of Israel; shows the providence of God in bringing back His people to their land, and it highlights the preeminence of the Messiah in the future spiritual restoration of the Nation.
“The Word of the Lord” (13 occurrences) and “The Lord of Hosts” (53 occurrences) are two prominent expressions that lay stress on the divine nature of Zechariah’s message, but the prominent idea of the book preparing for the coming Messiah in both of His advents.
http://bible.org/seriespage/minor-prophets
Themes of Major Prophets
Isaiah
As just mentioned, Isaiah’s name provides the theme of the book, “salvation is of Yahweh.” This is most evident by the fact the term “salvation” occurs some twenty-six times in Isaiah but only seven time in all the other prophets combined. Because of this, Isaiah has been called “the evangelical prophet” because he says so much about the salvation and redemptive work of Messiah. In fact, more is said about the person and work of Messiah in His first and second advents than in any other Old Testament book. In some respects, Isaiah is a miniature Bible. It has sixty-six chapters while the Bible has sixty-six books. The first thirty-nine chapters of Isaiah correspond to the thirty-nine books of the Old Testament which largely anticipate the coming of Messiah. The last twenty-seven chapters of Isaiah neatly parallel the twenty-seven chapters of the New Testament because they speak a great deal about Messiah and His Kingdom as the Servant of the Lord. Chapters 1-39 speak of man’s great need of salvation while chapters 40-66 reveal God’s provision of Salvation in Messiah and His
Appropriately enough, the basic theme of Isaiah’s message is that salvation is bestowed only by grace, by the power of God, the Redeemer, rather than by the strength of man or the good works of the flesh. The holy God will not permit unholiness in His covenant people, and will therefore deal with them in such a way as to chasten and purge them and make them fit to participate in His program of redemption. Isaiah sets forth the doctrine of Christ in such full detail that he has rightly been described as “the evangelical prophet.” Deeper Christological insights are to be found in his work than anywhere else in the Old Testament.60
Again in keeping with the theme and Isaiah’s name, the key word is salvation.
Ezekiel
Ezekiel’s focus is on condemnation (1-32) for Israel’s sin and consolation (33-48) in view of what God will do in the future.
The theme of Ezekiel’s prophecy is that the fall of Jerusalem and the Babylonian captivity are necessary measures for the God of grace to employ if He is to correct His disobedient people and draw them back from complete and permanent apostasy. But the day is coming when Jehovah will restore a repentant remnant of His chastened people and establish them in a glorious latter-day theocracy with a new temple.67
Ezekiel’s ministry was to keep before the exiles the sins that had brought God’s judgment on them and to assure them of God’s future blessing in keeping with His covenant. Chapters 1-24 were written before the fall of Jerusalem to remind his fellow captives that God’s judgment on the city and Temple was surely coming. Chapters 33-48 contain prophecies of the still future restoration of Israel in the millennial kingdom.68
While the key concept may be found in the word “restoration,” the words “shall know that I am the Lord” occurs some 63 times. Other distinctive phrases that are repeated are “the word of the Lord came” (50 times), and “glory of the Lord” (10 times).
Daniel
The theme of Daniel is God’s sovereign power as the one true God, who judges and destroys the rebellious world powers and will faithfully deliver His covenant people according to their steadfast faith in Him. Daniel was written to encourage the exiled Jews through revealing God’s sovereign plan for Israel during and after the period of domination by the Gentile world powers. This is the time of the Gentiles which began with the Babylonian captivity but will end with the establishment of Messiah’s kingdom as the stone, one cut out without hands, became a great mountain and filled the whole earth (2:34-35; see also 7:13-14).
Though the words “king” and “kingdom” occur over and over again, the key idea is the plan of God for Israel which will end in the establishment of God’s Messiah King as ruler on the earth.
http://bible.org/seriespage/major-prophets
Miscellaneous
Purple sheet under skull
The first 39 chapters prophesy doom for a sinful Judah and for all the nations of the world that oppose God, while the last 27 prophesy the restoration of the nation of Israel and a new creation in God's glorious future kingdom.
Have 27 stripes under skull remaining bunch to the left