Books of the Old Testament

Isaiah

IMAGE Name: "Yahweh is salvation" Author: Isaiah Covers: The Assyrian Empire threat. Destruction of Northern Israel and Damascus. Date: 740-680 BC Setting: Southern Israel Reign of: Uzziah, Jotham (740-735 BC), Ahaz (735-715 BC), Hezekiah (715-686 BC), Manasseh (686-642 BC). Prophesied to: Israel and Judah Theme: The suffering servant Related to: Amoz, Shear-Jashub (A Remnant Shall Return)(Son), Maher-Shalal-Hash-Baz (Swift to the Plunder, Swift to the Spoil)(Son), a prophetess wife. Key Word: Believe Key Figures: Note: See argument for Deutero-Isaiah arguments Outline: 1. Prophesies Against Judah (1:1-6:13) Fiver sermons open the book of Isaiah and serve as the introductory theme to the book. A. Coming Judgment and Blessing (1:1-5:30) Covenant disobedience came with covenant curses, and Israel had committed several. This section of Isaiah opens as a covenant lawsuit establishing the guild of the nation and reparations in the form of repentance were required. The obvious result of a failure to obey this would result in destruction. Isaiah follows by foreseeing the eschatological coming of God to Zion and the peaceful establishment of his kingdom. B. Call of the Prophet (6:1-13) Isaiah recalls his call to become a prophet in the year Uzziah died, which left him concerned about the future of the kingdom. God assured him that he was still in control of the destiny of his people with a vision of Yahweh seated on the throne of heaven. This prompted Isaiah to confess "woe is me". The visions prompted Isaiah to respond to Gods question of "who will go for Us?", he responded "Here I am. Send me." 2. Promise of Immanuel (7:1-12:6) This section gives clues and details about the coming Messiah. He is described as: "Wonderful Counselor", "Mighty God", "Everlasting Father", "Prince of Peace". 3. Prophecies Against the Nations (13:1-23:18) These list Isaiah's or 4. Predictions of Judgment and Blessing (24:1-27:13) Referred to as the "Little Apocalypse" due to its similarities to the book of Revelation. Rather than continuing to focus on historical judgments of other nations, this section looks at a future condemnations of all the nations of earth. God will "swallow up death", invite the righteous to a royal banquet on Mount Zion, and bring the dead to life. 5. Perilous Woes (28:1-33:24) The five woe oracles which announce the coming destruction of Israel, Jusdah and Assyria. As Israel lacked the spiritual sense to listen to His prophets and trusted their own military strategies more, God would speak through the Assyrian invaders. The Lord would wage war against Jerusalem himself and purge the city of sin. Finally, God would destroy the "destroyer" Assyria. 6. Promise of Destruction and Triumph (34:1-35:10) Two apocalyptic prophecies. God will judge all the nations with cataclysmic catastrophes. The mountains will melt, the heavens will dissolve while He gathers the birds of prey to the day of great battle on the Lord's "day of vengeance". Afterwards, the desert will "blossom like a rose". 7. Prayers for Deliverance (36:1-39:8) This section serves as a hinge for the two halves of the book. King Hezekiah's faith and the deliverance of Jerusalem bring this section of the book to a close. However, even with the Kings healing, envoys from Babylon serve to introduce the country as the next threat. 8. Prayers for Deliverance (36:1-39:8) "Book of Consolation". The postexilic renewal. A. The Promise of Peace (40:1-48:22) The prophecies of the postexilic Israel. Here Isaiah gives details about the return and how the Jews would not have to suddenly flee like they did in Egypt. Instead, Cyrus the Great would act as God's "anointed one" to defeat other nations and permit the Hebrews to return to their homeland and rebuild. B. Provision of Peace (49:1-57:21) Details regarding the "Servant of the Lord" and the debates on his identity. C. Program of Peace (58:1-66:24) Isaiah saw the repetition in Israel's pattern of sinfulness, judgment and redemption. Therefore, the countries complete salvation would wait till God's kingdom would come to earth with the future glory of Zion at the center. The book ends with a message of impending doom and deliverance with the recurring theme that "God is with us". "The Lord will come with fire", "all mankind will come to worship Me".

Jeremiah

Name: "Yahweh lifts up" known as "the weeping prophet." Author: Jeremiah and Baruch Date: 626-562 B.C. Covers: Pre-exilic period to exilic. Setting: Judah Reign of: Josiah (640-609), Jehoahaz (609 BC), Jehoiakim (609-597 BC), Jehoiachin (597 BC), Zedekiah (597-586 BC). Prophesied/Judged/Recipients: Judah Concerning/Message: Return to the Lord, the Babylonians are coming. Theme: Corruption leads to destruction Key Word: "Weeping Prophet" Key Figures: Nebuchadnezzar, Zephaniah, Habakkuk, Hilkiah, Baruch Outline: 1. Call of the Prophet: Fire within (1:1-19) Jeremiah was called to warn of the impending Babylonian exile in Judah's last days. This was something kings and priests hated him for as he highlighted their failures and spoke of the approaching destruction of their cities due to their sinful ways. 2. Concern of the Prophet: Doom of Judah (2:1-25:38) The people of Israel came to believe that the Lord protected them regardless of their lack of faithfulness to him or the covenant. Jeremiah focused his speeches on their defective understanding and their false confidence. Israel, for their alliances to Egypt and Assyria, was compared to an unfaithful wife for trusting in men rather than God. At the time, Judah was capable of avoiding this disaster under the early reign of Jehoiakim. The Lord was ready to destroy His temple and Jerusalem for its willingness to believe in false prophets and empty ritual practices rather than display true obedience. Jeremiah expressed a series of laments, complaints and confessions, which reflect some of the Psalms of Lament. When the people refused to abandon their ways, Jeremiah smashed a clay jar symbolizing the inevitable destruction to come. 3. Rejection of the Prophet: Personal Illustrations (26:1-45:5) Jeremiah suffered various persecutions for his unpopular messages of Jerusalem's destruction. Even after its fall in 586 BC, the people continues to sin and the prophet was kidnapped and taken to Egypt. However, the Lord offered a message of hope in which he promised to return the exiles after 70 years and to restore Israel and make a new covenant with his people. "For I know the plans I have for you.... to give you a future and a hope" (29:11) Jeremiah warned king Zedekiah that submission to Babylon was the only way to spare Israel from destruction. However, the king continued his resistance. The siege of Jerusalem lasted a year and a half and Zedekiah attempted to flee, but was captured near Jericho by the Babylonian army. Nebuchadnezzar killed his sons and blinded him before taking as a prisoner. Jeremiah in the meantime was freed from prison by the Babylonians but was abducted to Egypt by Jewish rebels. 4. Oracles Against the Nations: Judgment of the Lord (46:1-51:64) The restoration of Israel would include the judgement of its enemies. These punishments were listed in a series of oracles against nine foreign nations: Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar and Hazor, Elam, and Babylon. While Babylon was His hammer of judgment against Israel, it would be brought to an account for the suffering it inflicted. 5. Epilogue: The Fall of Jerusalem "The words of Jeremiah end here" (51). The last records deal with the sacking and destruction of the temple as well as King Jehoiachin's deportment to Babylon in 597 BC.

Micah

Name: "who is like Yahweh" Author: Micah Covers: Assyrian Crisis Date: 740-689 BC Setting: Southern and Northern Kingdoms Reign of: Jotham, Ahaz, Hezekiah Prophesied to: Judah Concerning/Message: Theme: Divine Lawsuit, "who is a God like you?" Key Word: Remnant, "shema" Heb =Listen Key Figures: Isaiah, Sennacherib Micah prophesied to the southern and northern kingdoms during the Assyrian crisis and was a contemporary of Isaiah. Samaria fell to the Assyrians in 722 BC and Judah became their vassal after it and forty-six cities were invaded. Jerusalem was spared when the Lord interceded in response to Hezekiah's faith. Outline: 1. Message of Judgment: "Hear All People (1:1-2:13) Through various legal and illegal means, neighbors conspired to steal the birth right lot lands of their fellows and the land became full of the injust and corrupt. This was significant because these lots were gifts from God and were not to permanently change hands. The property could be sold to pay off a debt, but was to be returned to the original owners in the Year of Jubilee, every fiftieth year (Leviticus 25). Because stealing this God given land had become commonplace, Micah announced that a foreign army would take possession of the land of Israel as it's people went into exile, robing them of their homes as they had robbed their neighbors. 2. Message of Hope: "Hear, Heads of Jacob" (3: 1-5:15) Micah directly lay the blame of the spiritual and moral corruption on Israel's sinful leaders. They had created an environment where their rulers were compared to cannibals who chopped people up and made them into stew (3:1-4). Their homes would be taken from them as they had taken the belongings of others. Their cries for mercy would be ignored and the Lord would give them no heed as they had failed to give grace to others in their darkest hour. In the center of the book comes an extension of the prophecy regarding the future Messiah (4:1-5:15). Micah stated that the future birthplace of the Messiah would be in Bethlehem (5:2). 3. Message of Pardon: "Hear, O Mountains" (6:1-7:20) The final section acts as a scene from a court as Micah calls the people into a courtroom as the Lord brings both his judgment and a lawsuit against His people. The mountains and heavens acted as witnesses to hear the indictments against Israel as they had been present to witness the sealing of the covenant between God and Israel in the days of Moses (Deut 4:26, 30:19). Israel had not upheld their side of the agreement as the Lords Covenant partner. While He did not have a primary interest in their offerings and their extravagance, He did care about the people's humility and obedience as should be reflected in their lifestyle of mercy and justice toward their neighbors. Once again, this book concludes with a message of hope and renewal for the future of Israel.

Malachi

Name: "my messenger" Author: Malachi Date: 435-430 BC Setting: Judah Reign of: Prophesied to: Postexilic Judah Concerning/Message: Theme: disputation Key Word: Curse, intermarriage, "but you say" Key Figures: Ezra, Nehemiah, Elijah (future) Malachi represents the last of the classical prophets, and his book closes the Old Testament. The name might be a title, but it does remind others that he is God's prophet. There aren't any specific details regarding Malachi's ministry. We do know he prophesied during the postexilic rebuilding efforts and the term "governor" (1:8) fits in the Persian era. He dealt specifically with the problems of intermarriage, corrupt priests, failure to pay tithes and injustice. His final message is a call to repentance. The book is arranged around disputations in which the Lord dialogues with His people with a series of questions and answers. It raises twenty-three question following a pattern of: (1) accusation, (2) interrogation, (3) refutation, (4) conclusion. This form reflects the people's spiritual condition as the recurring expressions "but you say" displays their argumentative and disrespectful manner towards God. Outline: 1. God's Love Announced (1:1-5) The people questioned the Lord's love for them. Their impoverished struggles and oppression leading them to doubt God's care for them. They were reminded that the Lord chose Jacob over Esau and his decedents received His favor so they could act as a blessing to the whole world. 2. God's People Denounced (1:6-4:3) A. Question of Worship (1:6-2:9) The people were to offer unblemished sacrifices. however the priests were allowing people to offer lame, sick and disabled animals. This was unacceptable and if it continued and the priests refused to fear God, he would reject them. B. Question of Divorce (2:10-16) The covenant of marriage was being violated in two ways: One, there was intermarriage with women who worshiped foreign gods. Second, divorce had become commonplace when it was intended as a life long bond. Divorce was permitted, but there were strict regulations accompanying it. C. Question of Justice (2:17-3:5) The people constantly questioned the Lord if He was committed to punishing the wicked and rewarding the righteous. He would send a messenger to prepare for his coming. D. Question of Tithing (3:6-12) The Lord charged the people with theft as they failed to give their tithes as required by Mosaic law. Thee tithes not only provided for the Levite priests,and the poor and needy, and celebrations, but reminded the people that everything they owned they owed to God. E. Question of Rewards (3:13-4:3) The people again challenged the Lord by asking if there was any benefit in serving HIm. To them, the wicked prospered and got away with their sins. God responded by stating that there were two fate for the righteous and the wicked. The virtuous' names would be recorded in the "scroll of remembrance" while the wayward would be burned up by useless chaff. 3. God's Messenger Pronounced. God promised that He would send the prophet Elijah prior to the future Day of the Lord to restore His people. This expands on the promise that He would send His "messenger" to prepare for His coming (3:1). Elijah would call on the people to repentance. The new Testament explains that John the Baptist fulfills this prophecy as he resembled Elijah in appearance, diet and in the same spirit as Elijah as he called people to repent. (Matt 3:4, 11:10-14; Kgs 1:8)

Zechariah

Name: "the Lord remembers" Author: Zechariah Covers: Date: 520-500 BC Setting: Jerusalem Reign of: Darius Prophesied to: Postexilic Judah Message: Return to Him so that He will return to you Theme: The return Key Word: Grace, return Key Figures: Haggai, Zechariah was a postexilic prophet who foretold the coming of Israel's true and final King. He also served to remind the people of God's grace and willingness to save them should they call upon Him in the last days. He also outlines the future prophetic program from the first to the second coming of the Messiah. His ministry began in 520 BC and continued till 515 BC; the completion of the second temple which is covered in the first part of the book. In the early chapters, his message is one of encouragement, pointing to the coming Messiah and his future reign as both priest and king. Outline: 1. Call to Repentance (1:1-6) After Haggai's successful persuasion of the postexilic community to rebuild the temple, Zechariah called the people to the path of spiritual renewal. The temple was useless without their obedience, which they gave. 2. Eight Night Visions (1:7-6:15) On Feb 15, 519 BC, Zechariah delivered his message of eight visions with angelic interpretations accompanying them. Reflected in their message is the Lord's gracious response to repentance (1:6). First: Four horsemen on colored horses. The red horse carried an angel while the others were angelic messengers. They patrolled the earth and found it at pace and asked God to be merciful to Jerusalem. Two: Four horns. Three: Man with a measuring rod measuring the walls to prepare for their reconstruction. Four: Restoration of the high priest Joshua at the temple. Five: Two olive trees with seven lamps. These articles reflect the use of the oil used for the menorah, which represents the presence of the Lord. The timber signifies Joshua, the high priest, and Zerubbabel the governor. Six: A flying scrolls measured thirty feet by fifteen feet and covered with written curses against commandment breakers. Seven: A woman in a measuring basket who was taken to another land. She represents the wickedness in the land. These visions conclude with a symbolic act confirming the Lord's promise to bless Joshua and Zerubbabel as they continued their renewal efforts. Zechariah was to place a crown on Joshua's head, indicating his role as both priest and king. 3. Four Messages (7:1-8:23) In 518, Zechariah responded to questions from a delegation out of Bethel. They wanted to know if they should continue fasting and mourning over the fall of Jerusalem now that they weren't in exile. Zechariah responded that God was more interesting in their practice of justice than ritual. Instead, he pointed to the future hope of Jerusalem when the Lord promised to live among them and bring the exiles back home. Jerusalem would become a great city again and their rituals of mourning would become festivals of celebrations. 4. Two Burdens (9:1-14:21) This section focuses on an eschatological portrayal of the Messiah, the final restoration of Israel and the kingdom of Israel. A. First Burden: False Shepherds (9:1-11:17) The Lord would march out and defeat Israel's enemies. However, he would spare a segment of the Philistines to worship Him and become like a tribe to Israel. Israel's future king would come as a man of peace, riding a donkey instead of a horse or chariot. B. Second Burden: The King is Coming (12:1-14:21) The second oracle promised the future restoration of Israel, but that it would only come after the once again cleansed his people through judgment. The last section depicts the final assault on Jerusalem when the Lord would come down to fight on behalf of his people. His coming would split the Mount of Olives in two, destroy the enemy, and provide a way of escape for his people. After, a time of unprecedented peace will take place on earth.

Eccesiastes

Name: Latin to Greek (Ekklesiastes, ekklesia) rendered from the Hebrew "Koheleth" or "qoheleth"= "preacher" Author: None named, but heavily implied that Solomon is the author. In verse 1:1, the author identifies himself as "son of David, king in Jerusalem". Date: Approx 935 BC. Covers: 970-930 B.C. Setting: United Kingdom of Israel Reign: 970-930 B.C. Recipients: General Message: "Everything is meaningless" Theme: "under the sun" Key Words: Futility Key Figures: Qohelet Briefly summarized, Ecclesiastes is the observation of "life under the sun" of human existence in a fallen world. Life is brief, and experiences, even good ones, are fleeting and without meaning outside of God. Yet, the Lord, "has made everything beautiful in its time" (3:11). While we will never full grasp God's ways and mysteries, we should enjoy life to the fullest: "remember your Creator in the days of your youth", knowing that God "works so that people will be in awe of him". Ecclesiastes is written in a wide variety of literary forms and techniques. This includes autobiographical narrative, example story, allegory, reflection speeches, poetry and proverbs sayings frequently concentrating on "better than" sayings. There are also numerous aphorisms and admonitions. Outline 1. Prologue (1:1-18) 2. Pleasure of Life (2:1-26) 3. Plan of God (3:1-5:20) 4. Problems of Life (6:1-8:17) 5. Process of Living (9:1-12:8) 6. Postscript (12:4-9) 1. The Vanity of Life "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl 1:2 kjv). Qohelet uses the words "vanity," "futility," "meaningless," or "worthless" thirty-eight times. In Hebrew, the words are translated from 'hevel', meaning "vapor or mist." This is used to describe mans condition in a fallen world which contains "fleeting," "senseless," and "absurd" aspects of early existence. Qohelet seeks to find a solution through wisdom and the pursuit of 'yitron', or "surplus," or "gain." 2. Life "Under the Sun." The statement "life under the sun" is used twenty-nine times to refer to the activities of man as observed and experienced from a human perspective. Rather than a pessimistic approach, Qohelet is realistic in his observations of life without God, revealing an empty existence. 3. Value of Wisdom Ecclesiastes is written from a wisdom perspective. While Qohelet acknowledges the limits of wisdom, he simultaneously highlights the practical application of it in a variety of ways and how it can be used at every opportunity. 4. Sovereignty of God Throughout Ecclesiastes, the author recognizes that a sovereign God rules over the affairs of mankind and that mortal man has little power over his own fate. Man is incapable of fully realizing the ways of God, but simultaneously "has made everything beautiful in its time." It is acknowledged that God has purposed to keep man from fully knowing the mysteries of His ways, knowing that God "works so that people will be in awe of Him". In the end it's noted that wisdom can only plan for contingencies but cannot guarantee the future. 5. The Inevitability of Death Death is an inescapable inevitability and it highlights the transitory nature of mortal life. Rather than mourn or become depressed by this conclusion, Qohelet encourages the listener to make the most of every opportunity. 6. Enjoyment of Life The word "joy" (simchah) occurs seventeen times as it's urged to enjoy life to the fullest. This is a conclusion steadily built upon throughout the book to reach this conclusion. 7. Remembering God While the author realizes that wisdom does not have the capacity to fully explain the ways of God, he clearly understands that wisdom demands reverence for God. Life is brief and uncertain, therefore, a wise person will acknowledge his Creator, unlike the fool. Qohelet strongly appeals: "remember your Creator in the days of your youth." Practical Application Ecclesiasties is the exploration of man's attempt to find meaning in all aspects of God's world without knowing Him. These concerns are raised in other books such as Job, Proverbs, and the Song of Songs, as well as in some of the Psalms. In fact, the book brilliantly foresees a postmodern quandry of the postmodern world: flat emotions, radical indifference, listless drifting and resigned acceptance in a world gone mad. The ultimate message is that life eludes meaning without God.

How does the Old Testament provide guidance?

Vertically: The OT law guided the people of Israel on the proper way to build a relationship with God and how they worshiped him. Horizontally: OT law governed the way people were to build a relationship with each other.

Habbakuk

Name: "Embrace" Author: Habakkuk Covers: Date: 620-605 BC Setting: Reign of: Jehoiakim Recipients: Judah Concerning/Message: Theme: Key Word: Key Figures: Nabopolassar, Nebuchadnezzar Habakkuk seems to have prophesied just prior to the first invasion when Egypt was still in control. He was also a contemporary of Jeremiah, Zephaniah, Daniel and Ezekiel. Even during the time of judgment, the Lord gave his people a prophetic voice and reminded them that they could, even then, turn to Him in repentance. Habakkuk's message is personal, expressing laments in his dialogue with God over His justice and his way of using the Babylonians to punish Judah. God does not rebuke him, but displays an openness to personal dialogue so long as the questioner is willing to wait and listen for Him to speak. The Babylonians declared their independence from the Assyrians under Nabopolassar in 626 BC and captured the cities of Asher and Nineveh in 612 BC. They then finished them off in battle at Haran in 609 BC. Judah was then left under Egyptian control with Jehoiakim as a puppet king. At the battle of Carchemish in 605, Nebuchadnezzar defeated the Egyptians before going south and taking the first wave of exiles (including Daniel) out of Judah in that same year. Outline: 1. Faith Tested (1:1-17) The first question Habakkuk poses is: why does the Lord not punish injustice in Judah (1:1-4)? God often delays judgment to offer mercy, but the prophet believed His inactivity made the problem of injustice worse. Why did the Lord not stop the evil people from covenant infidelity and injustice? God replied that he was not ignoring Habakkuk or the problems infesting Judah, but was in fact answering his prayers in a manner beyond his understanding. He was raising up the Babylonians (Chaldeans) to punish the sins of Judah. 2. Faith Taught (2:1-20) The second question: how can God use the Babylonians as punishment ? How could a God, too holy to even look upon evil, use the Chaldeans when they were even more wicked and violent than Judah?The Lord responded that His purposes were beyond understanding and could not be reduced to formulas used to determine who was most deserving of judgment. He would punish sinners, but in His own time and way. Though He delayed judgment, 2:6-20 guaranteed the final destruction of the Babylonian Empire; they would now experience the violence they inflicted on others in retribution for their crimes. 3. Faith Triumphant (3:1-19) The third question was: will the Lord have mercy? Habakkuk concluded with a prayer for deliverance and a confession of trust that God would do what is right in the midst of Judah's crisis. In 3:16-19, the prophet affirmed that he would rejoice in the Lord and await His deliverance even in Judah's darkest hour and was confident that judgment would turn to salvation.

Job

Name: 'persecuted, hated' Author: Anonymous (Elihu?) Covers: time of the patriarchs? Date: Uncertain, Reign of: No ruler Theme: The question of suffering Key Word: "Why me Lord?", Reject or Take back Key Figures: Job's wife, Satan, Eliphaz, Bildad, Zophar. The book of Job is presented in a courtroom motif style. Job is described as a wealthy man from a distant land and "the greatest man among all the people of the east". Satan decides to issue a challenge to see if he can cause the man to curse God, which the Lord permits. What follows is a series of occurrences which strip Job of everything and bring about the classic questions regarding suffering. The flow of the conversations which take place during these events can be listed as follows: 1. Author: Suffering is pernicious (satanic) 2. Job: Suffering is a puzzle (serious). 3. Friends: Suffering is penal (sinful). 4. Elihu: Suffering purifies (shortcomings). 5. God: Suffering is providential (sovereignty). Outline: 1. Prologue: Opening Narrative (Job 1-2) Satan strips Job of everything but his life. His children die and all his wealth, comforts and his health are diminished as well. 2. Dialogue: Job and His Friends (Job 3-27) As Job curses the day of his birth and questions why God allows him to be born if he was only destined to suffer, his friend begin a round of questioning to try and determine the reason. It should be noted that Job never cursed or accused God of injustice even when his wife exclaimed "Why don't you curse God and die?" Throughout this section, all of Job's friends attempt to make various arguments based on a theological position. These range from a vision, to experience, tradition, reason or even speculation. All of these attempts fall short of proving why Job might be deserving or provoked his suffering. Job then calls the justice of God into question which antagonizes his friends. As Job cannot present his case to God to prove his innocence, his frustration mounts even as he holds onto his faith that he will see the Lord when he dies. 3. Interlude: Poem on Wisdom (Job 28) This section questions the perceived inequality of divine justice and retribution before concluding that wisdom ultimately rests in fear of the Lord. Even when we are incapable of comprehending the activity of God. 4. Monologues: Job, Elihu, and God (Job 29-42:6) A. Job's closing oration (Job 29-31) Job affirms his innocence one more time and challenges God to judge him honestly before concluding his speeches with a reflection on his life prior to his suffering. B. Elihu's Speeches (Job 32-37) In Elihu's sudden interjection provides a middle ground to Job's other accusatory speeches. Rather he deems that God's ways are "beyond our understanding". He further expounds on the idea by suggesting that God may use suffering as a means of keeping men from sin. C. God's Response to Job (Job 38-41) Through seventy rhetorical, God displays his unfathomable wisdom and captures the answering theme through the statement "Who has a claim against me that I must pay? Everything in heaven belongs to me." He reminds Job and the readers that He is God and we are not. D. Job's Reply to God (Job 42:1-6) Job repents that he "spoke of things too wonderful for me to know", responding in faith that it is enough to know that God is in control. 5. Epilogue: Closing Narrative (job 42:7-17) Job is vindicated and his health and family is restored while his wealth is doubled to twice of what it had been before his trials.

Samuel

Name: 'the name of God', 'asked of God' or 'His name is God'. Author: Anonymous (Nathan or Gad?) Covers: The fall of the Prophets and rise of the Jewish Monarchy. Date witen: 960 Circa Setting: Pre and Post United Kingdom of Israel Reign of: Saul, Ish-Boseth, David Message: Faithfulness to God Prophesied to: Kings of Israel and the nation Theme: Key Word: Kingmaker Key Figures: Hannah, Eli, Saul, David, Johnathan, Michal, Bathsheba Samuel was dedicated to God by his mother Hannah after He gave her the child. He then served in the tabernacle under Eli's tutelage where the Lord spoke directly to him rather than the confirmed high priest. Judgment was passed onto Eli's sons who all died and which catapulted Samuel into position as the next high priest and judge. Eventually, it became necessary for a monarchy for Israel's leadership, which lead to the people's choice of king in Saul (son of Kish). This kingship eventually passed to David (son of Jessie) as God's choice in ruler, who Samuel anointed. Outline: 1. Transition from Eli to Samuel (1 Samuel 1:1-7:17 2. Reign of Saul (1 Samuel 8:1-31:13) A. Saul's Selection (1 Samuel 8:1-11:15) B. Samuel's Warning (1 Samuel 12:1-25) The Hebrews chose and demanded Saul be their king not based on his capabilities, but good looks. Samuel warned them about what restrictions an ungodly king would inflict on their personal freedoms and the potential covenant transgressions. C. Saul's Rejection (1 Samuel 13:1-17:58) While Saul started out as a strong leader in the beginning (having won several victories against the Philistines), it quickly became apparent that Samuel's warnings about a king not of Gods choice, but the peoples choice were going to come to fruition. Saul usurped priestly functions while Samuel was away before the battle of Gilgal with the Philistines caused God to vow that he would remove him from kingship. D. Saul's Failures (1 Samuel 18:1-31:13) Saul's kingship continued to deteriorate with his subsequent actions. He forbade his men food during a military campaign, which almost cost him his son Johnathan. His later actions against David, which were fueled by jealousy, expounded upon his deteriorating mental faculties. His senseless slaughter of 85 priests at Nab (1 Sam 22) and eventual summoning of Samuel's spirit through a Medium further cemented the proof of his lack of capabilities. 3. Reign of David (Transition to David)(2 Samuel 1:1-24:25) David took the crown of Israel after Sauls suicide at the hands of his armor bearer at Mount Gilboa. This was after years of fleeing the mad king. A. David's Faith (2 Samuel 1:1-10:19) Davids faith is the cornerstone for his many military and political victories. This includes his defeat of Goliath, alliance with Hiram king of Tyre, defeat of the Philistines, and the extension of his borders from Egypt to the Euphrates. B. David's Faults (2 Samuel 11:1-12:31) Bathsheba C. David's Foes (2 Samuel 13:1-20:26) As a result of the curse pronounced on David by Nathan for his transgressions with Bathsheba led to his daughter, Tamar's rape by her half brother Amnon and his death by Absalom. This lead to Absaloms failed revolt against his father. D. David's Fame (2 Samuel 21:1-24:25)

Ezekiel

Name: "God has strengthened" Author: Ezekiel Date: 593-571 BC Setting: Tel Abib, Southern Mesopotamia near Nippur Reign of: Nebuchadnezzar Prophesied to: Jewish exiles in Babylon Concerning/Message: Sign Acts Theme: Key Word: Glory, watchman, Four Sign Acts Key Phrase: "Son of Man" Key Figures: Jehoiachin Ezekiel was taken into exile along with Jehoiachin and other leading citizens of Judah by the Babylonians in 597 BC. On his thirtieth birthday (July 593), he received his calling as a prophet. He came from a priestly family and many of his prophecies put emphasis on uncleanliness and defilement as well as an emphasis on rebuilding the temple. Key features of the book include mentioning Ezekiel's frailty as being a "son of man" ninety-three times as well as the prophets physical disability with speech and calling him a "watchman". Outline: 1. The Judgment of Judah and Jerusalem (1:1-24:27) This section narrates the details of Ezekiel's calling. He and those he ministered to needed to know that his message came from the Lord and therefore his impairments and human frailty are emphasized. Ezekiel saw the glory of the Lord in a vision involving cherubim (10:20), the Lord seated on His throne overlooking a crystal expanse and asserting His sovereignty over Babylon accompanied by flashes of lightning, flames and radiance. The prophet then fell on his face in awe and worship. Should Ezekiel not warn the people as a watchman does of impending attack then their blood would be on his hands. However, if they heard and did not believe, then their destruction was they own choice. Ezekiel's Four Sign Acts depicted the siege of Jerusalem to depict the fall of the city to the exiles. a. He raised siege works against a model of the city. b. The prophet lay on his side of 430 days to symbolize the accumulated sin of Israel and Judah. c. The Lord made him eat bread made of assorted grains cooked over dung to represent the famine like conditions the besieged city would suffer. d. Ezekiel shaved his head and beard, dividing the hair into thirds. One third was burned, another was cut up with a sword, and the last was scattered to the wind. A small portion was tucked into his belt to symbolize the small remnant of the people who would survive the fall of Jerusalem (4-5). In his second vision, the Lord departed the temple of Jerusalem for the peoples unfaithfulness. They worshiped idols and false gods though various means and God would not share his glory with false deities (8-11). Along with the symbolic acts, Ezekiel told three parables to portray the sinfulness of Judah and its coming judgment. The first compared Jerusalem to a barren charred vine while the second displayed the city as an unfaithful bride. The third dealt with Judah's political situation with a parable involving two eagles, a cedar tree and a vine (17:1-24). 2. The Judgment of the Nations (25:1-32:32) Ezekiel also had a series of oracles against the foreign nations which served as a warning against forming alliances with other nations as they would also suffer God's judgment. Ezekiel delivered a message against Tyre and Egypt. The city of Tyre would be reduced to a bare rock (27:35-36). Egypt, portrayed as a "monster" from the sea (a crocodile from the Nile) would be caught in the Lords net and cast on dry ground to be eaten by the birds (29:6-7, Isa 36:6) 3. The Future Restoration of Israel (33:1-48:35) The Lord would eventually bring about the restoration of the Promise Land despite Israel's unfaithfulness and disobedience. His presence would be enjoyed along with the blessings of the land forever once Israel was cleansed and spiritually and nationally rejuvenated. Ezekiel's vision of the dry bones signify a battlefield littered with dead soldiers who he would prophesy to. The Lord would then put flesh on the remains and breath life into them. This signified God's promise to restore the people of Israel like a resurrection from the grave (37:1-14). The sign act Ezekiel performed involved two sticks, one with the name of Judah and the other Joseph written on them. He then joined the sticks together to signify the reunification of the two kingdoms into one. 38-39 involves the end time invasion of Gog and Magog after Israel is secured in the land. The Lord himself would destroy these invaders. Ezekiel concludes with a vision of the Eschatological Temple where God would return to His temple to dwell among his people. The name of Jerusalem would become "the Lord is there" and the new Temple would measure at 500 on a side, three times larger than the temple during the time of Jesus. The land would be fed by a river which would bring fertility to the land and even bring the Dead Sea to life and fishermen would cast their nets there.

Genesis

Bereshith (Heb) = 'in the beginning Genesis (Lat)= Generation, birth Genesis (Greek)= Origin, source Author: Moses (The author of the Book of Genesis is not identified. Traditionally, the author has always been assumed to have been Moses. There is no conclusive reason to deny the Mosaic authorship of Genesis.) Date: The Book of Genesis does not state when it was written. The date of authorship is likely between 1440 and 1400 B.C., between the time Moses led the Israelites out of Egypt and his death. Genesis is the book of beginnings; it tells the story of the beginning of the world and specifically details the beginning of the history of the Hebrews. It is the first book out of five of the Torah, or law. Outline The Book of Genesis can be divided into two sections: Primitive History and Patriarchal History. *Primitive history records (1) Creation (Genesis chapters 1-2); (2) Fall of man (Genesis chapters 3-5); (3) the Flood (Genesis chapters 6-9); and (4) the dispersion (Genesis chapters 10-11). *Patriarchal history records the lives of four great men: (1) Abraham (Genesis 12-25:8); (2) Isaac (Genesis 21:1-35-29); (3) Jacob (Genesis 25:21-50:14); and (4) Joseph (Genesis 30:22-50:26).

Books of the Old Testament (39 total)

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1-2 Samuel 1-2 Kings 1-2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

Numbers

Name Bamidbar (Heb) = 'In the Wilderness' Author: Moses was the author of the Book of Numbers. Date of Writing: The Book of Numbers was written between 1440 and 1400 B.C. The Book of Numbers essentially bridges the gap between the Israelites receiving the Law (Exodus and Leviticus) and preparing them to enter the Promised Land (Deuteronomy and Joshua). It is the fourth book out of five of the Torah, or law. Preparation of the First Generation at Sinai (Numb 1-10) Failure of the First Generation (Numb 11-25) Reorganization of Israel on the Plains of Moab (Numb 26-30) Preparation for Conquest of the Land (Numb 31-36)

Leviticus

Name Vayikra (Wayiqra) (Heb)= 'and He called' Leviticus (Lat)= 'and He called' Author: Moses was the author of the Book of Leviticus. Date: The Book of Leviticus was written between 1440 and 1400 B.C. Because the Israelites had been held captive in Egypt for 400 years, the concept of God had been distorted by the polytheistic, pagan Egyptians. The purpose of Leviticus is to provide instruction and laws to guide a sinful, yet redeemed people in their relationship with a holy God. There is an emphasis in Leviticus on the need for personal holiness in response to a holy God. It is the third book out of five of the Torah, or law. Outline Laws of Sacrifice (Levi 1-7) Laws of Priesthood (Levi 8-10) Laws of Purity (Levi 11-15) Day of Atonement (Levi 16) Holiness Code (Levi 17-27)

Exodus

Name: Shemot (Heb) = 'names' Exodus (Latin from Greek)= 'a going out, marching out' 'out of' Author: Moses was the author of the Book of Exodus (Exodus 17:14; 24:4-7; 34:27). Date of Writing: The Book of Exodus was written between 1440 and 1400 B.C. In God's timing, the exodus of the Israelites from Egypt marked the end of a period of oppression for Abraham's descendants. It is the second book out of five of the Torah, or law. Outline 1. Exodus from Egyptian Bondage (Exodus 1-18) Redemption (Exodus 1-12) Liberation (Exodus 12-15) Preservation (Exodus 15-18) 2. Instruction for the Redeemed Nation (Exodus 19-40) Offer of the Covenant (Exodus 19) Covenant Text (20-23) Covenant Ratification Ceremony (Exodus 24) Tabernacle of Worship (Exodus 25-40)

Daniel

Name: "God is my Judge", Belteshazzar (Babylonian name) Author: Daniel Date: 605-535 Setting: Babylonian empire, Reign of: Nebuchadnezzar II, Belshazzar, Nabodnidus, Cyrus the Great Prophesied to Recipients: Jews and Gentiles Theme: God's sovereignty over the people of Israel and the nations of the world. Items of interest: Nabonidus Chronicle Key Word: Interpretation (Aramaic: Pesjar) Key Figures: Nebuchadnezzar, Hanahiah (Shadrach), Mishael (Meshach), Azariah (Abednego), Darius of Mede, Belshazzar, Nabonidus, Cyrus the Great Intro: Daniel was a contemporary of Ezekiel and Jeremiah and was also an Intellectual Hostage of Nebuchadnezzar during the exilic time of 605 BC. This meant that he was placed in a three-year training program to learn language (Akkadian), literature (cuneiform script), and the sciences of the Babylonians. This was to prepare the hostages to enter into government service for the Babylonian Empire and even their names were changed to Babylonian ones. Outline: 1. Daniel's personal History (1:1-6:28) A. Four Hebrews (1:1-21) Early into their captivity, Daniel (Belteshazzar) and his friends Hanahiah (Shadrach), Mishael (Meshach), Azariah (Abednego) set themselves apart from other captives by requesting exemption from eating the kings food at his table. This was to uphold the covenant requirements of a kosher diet. They won favor with the guards and God and were considered "10 times better" than all the other prisoners. B. Four Empires (2:1-49) Nebuchadnezzar dreamt of a metallic statue and Daniel was able to interpret it over the courts wise men. Daniel, after a great deal of prayer, identified the various elements of the statue to represent various empires. As the various metals crumbled, so would the governments they represented and that they would eventually be replaced with the kingdom of God. C. Furnace of Fire (3:1-30) Nebuchadnezzar required his government officials to worship a golden statue. Daniel is absent from this event because he had given up his role as a provincial official to serve in the kings court as chief of the wise men. Therefore, his duties were given to Shadrach, Meshach, Abednego. Two additional names are given for this event: Nebuzaradan (Jer 39:9-13) and Neriglissar (Jer 39:3-13) and are even listed in a Babylonian text from the time. When these men refused to bow, they were thrown into a furnace, or kiln. When they did not burn they were released in concordance with the Babylonian Trial by Ordeal, which in this case, prove their innocence. D. Fate of Nebuchadnezzar (4:1-37) Nebuchadnezzar suffered another dream: a great tree was cut down and only the stump was left, wet with the dew "for seven periods of time". The king then gives personal testimony of God's powers, stating the he heard "holy ones" say "the Most High is ruler over the kingdom of men". After a period of insanity (clinical lycanthropy?), his sanity returned and he praised God. E. Fall of Babylon (5:1-30) Skipping over several monarchs, the next section deals with Belshazzar and his father Nabonidus who served in a co-regency with his son. During a banquet, a divine handwritten message appeared on the plaster wall of the palace. The queen Amytis (queen mother and widow to Nebuchadnezzar), suggested Daniel be called for. Daniel interpreted the message to say that God had numbered his kingdom, weighed it on the scales of justice, found it lacking, and would divide it and give it to the Medes and Persians. Babylon fell that same night to Cyrus the Great without a battle and Belshazzar was executed. F. Fearless Prayer (6:1-28) Darius of Mede ruled Babylon (possibly as the governor on behalf of Cyrus, might possibly be named Gubaru), and used his power to pass a law banning prayer. While Darius attempted to release the now eighty year old prophet, he was still thrown into a lions den. Protected overnight by an angel, Daniel survied the Trial by Ordeal and his innocence was proven. 2. Daniel's Prophetic Visions (7:1-12:13) A. Four Beasts (7:1-28) This second half of the book details four prophetic visions of future events directly correlating to the Jewish people. Daniel saw four huge beasts which signified various states much like the vision of the metallic statue. Each of these animals represented a specific government: Winged lion; Babylon, Bear; Medes and Persians, Four-headed Leoopard; Greece, Monster with teeth made of iron; Roman Empire. However, this vision developed further than Nebuchadnezzar's: it instead focused on the ten horns of the fourth beast and a little horn that came up afterwards. Details of a period of war involving an Antichrist figure are outlines and God is pictured as the "Ancient of Days" who judges the little horn. He then presents the kingdom to Christ and is designated as "a on of man". The Lord, in turn, shares the kingdom of God with the saints. B. Ram and Goat (8:1-27) This vision is about a coming clash between Persia and Greece where Greeks would triumph over the Persian empire. 200 years later, Alexander the Great defeated the Persians both at Issus in 333 BC and Arbela in 331 BC. After the "great horn died" in 323 BC, the horn of the goat was "broken" and the kingdom divided into four sections. One of these territories (Syria) produced a little horn, Antiochus IV Epiphanes who persecuted the Jews and desecrated the temple for "2,300 days" and was/is perceived as a type of Antichrist. C. Seventy Sevens (9:1-27) After reading Jeremiah's prophecy of seventy years captivity, Daniel prayed for the sins of his people, knowing they weren't spiritually ready for the end of their exile. The angel Gabriel revealed the prophecy of the seventy "sevens". Seventy sevens (weeks) of years, about the Jews ("your people"), and Jerusalem with Seventy times seven (490 years) would culminate in dealing up "vision and Prophecy" and "anoint the most holy place". D. Israel's Future (10:1-12:13) This final vision is dates in the "third year of Cyrus" (536/535 BC) at the end of the Babylonian Captivity. This vision focused on the Jewish people "in the last days" (10:14) and involved the Hellenistic kingdoms of 331-160 BC after Alexander the Great's empire (11:3-4) was divided. It also traced the future conflicts of the "king of the South"(Egypt) and "king of the North" (Hellenistic Syria under the Seleucids). Furthermore, it described a detailed prophecy about a "vile person" who will rule by "intrigue"(11:21-35) (believed to be Antiochus IV Epiphanese (the 'Little Horn'), but also a reference to the Antichrist). 11:40-50 deals with the Antichrists final defeat at the "time of the end". Chapter 12 closes the book with the promise of the final triumph of God's people in the future messianic era. A "time of distress" will come but those whose names are "written in the book" will "escape" . Daniel is told to seal the prophecy "until the time of the end", because he will "rest" (die), then "rise to your destiny at the end of the days". The ending promises a bodily resurrection to anticipate the participation of the eternal kingdom. Daniel further predicted the whole of the future of Israel: the return from captivity, reconstruction of the temple, conflicts, the coming Messiah and his death. The destruction of Jerusalem and the second temple, the rise of the Antichrist, time of tribulation, the triumphant return, the resurrection of Jewish saints, and the messianic kingdom.

Amos

Name: "burden bearer" Author: Amos Date:760 BC Setting: Northern Israel, Samaria Reign of: Uzziah and Jereoboam II (North and South kingdoms) Prophesied to: Northern Israel (Judah), Bethel Concerning/Message: Theme: Seek the Lord and find salvation. Key Word: Rebellion, Key Phrases:"For three sins..., even for four, I will not turn back my wrath". "Hear this word". Amos was a wealthy shepherd from the village of Tekoa in Judah. His prophecies consisted of warnings of the coming judgment God was preparing to send. At this time, Northern Israel was enjoying a period of great prosperity, but Amos' message indicated that it was about to end. Outline: 1. Eight Oracles of Judgment Against the Nations (1:1-2:16) The first prophecy introduces God as a roaring lion who would roar out His judgment against them. The Israelites had taken God for granted, trusting that His grace and protection would always be available. An earthquake occurred in Israel two years later. The next section describes the sins and their corresponding punishments for eight nations, six of them foreign and the other to being Judah and Israel. 2. Three Sermons of the Coming Judgment of Israel (3:-6:14) By seeking the Lord and upholding justice, Israel could avoid the judgment of God and avert disaster. If the people of Samaria did not repent, Israel would be like a Lamb torn out of the mouth of a lion. Amos took the people to task by comparing the wealthy women to well-fed cattle who would be led away ask captives with hooks in their noses. While many lounged in luxury and perverted covenant feats, others were oppressed the poor for their own gain. Those who committed this transgression against justice would be the first taken into exile. 3. Fiver Visions of Israel's Coming Judgment (7:1-9:10) Amos received five visions at the temple in Bethel which being by displaying God's grace in delaying the judgment against Israel. However, in the end the visions emphasize His resolution to destroy if the people do not repent. Amos was confronted by a priest at Bethel who pointed out that his message was rejected by the leaders of the north. First and second: Amos saw two natural disasters; a locust plague, and a fires which swept through the land. Third: The Lord measured a wall with a plumb line, meaning that Israel did not measure up to Gods standards of righteousness, therefore the nation would crumble like an unstable wall. Fourth: Amos saw a basket of summer fruit, indicating the nations ripeness for judgment. Fifth: Yahweh ordered the destruction of Israel's idols at the sanctuary in Bethel. The people viewed the religious rituals as a means of providing protection against calamity. But the walls would collapse and destroy those gathered for worship. 4. Five Promises of Israel's Restoration (9:11-15) Amos concluded with a series of five messages of hope for the nations future. God promised to restore the Davidic dynasty, make Israel victorious over her enemies, agricultural productivity, future prosperity, and finally permanent settlement in the land.

Nahum

Name: "comfort" Author: Nahum Covers: Prophecy of the fall of Nineveh Date: 650-620 BC? Setting: Pre-Exilic Reign of: Josiah Prophesied to: Judah Message to: Judah Theme: Judgment of guilt Key Word: Vengeance Key Figures: Jonah, Sinsharishkun (Assyrian king at the time of Nineveh's fall). Artifacts: The Babylonian Chronicles Little is known about Nahum except that he was the counterpart to Noah and his hometown was Elkosh. As with the book of Jonah, the book of Nahum ends with a question referencing how the Lord was gracious and slow to anger, but unwilling to excuse the guilty. Interestingly, the Assyrian king Sinsharishkun's (627-612 BC) name means "sin has established the king". After Jonah's ministry, the Assyrians repented of their ways and they were spared destruction. However, a generation later, they were again brutalizing their neighbors. Therefore, God decided to destroy this nation. In 612, the Medes and Babylonians jointly attacked the city of Nineveh in 612 BC and destroyed it. Outline: 1. Destruction of Nineveh Decreed (1:1-15) Nahum begins his prophecies with a portrayal of Yahweh as the Divine Warrior: a holy God who is jealous of His honor and reputation. The Lord who exacts vengeance on His enemies; at his approach the earth trembles, the sea and rivers dry up and the mountains tremble. His attributes are absolute power and perfect righteousness to be a refuge for those who humbly trust Him, and the destroyer of those arrogant enough to oppose him. 2. Destruction of Nineveh Described (2:1-13) The second oracle directly turns to Nineveh and it's destruction. Assyria would become the victim of an invading army led by the Lord Himself as they had invaded others with their sieges. Nahum used present tense to describe the events as they would happen with the uniforms and weapons of the Assyrians painted with blood. 3. Destruction of Nineveh Defended (3:1-19) The third oracle was the dead sentencing of Nineveh. God demanded the Assyrians experience the same suffering and degradation they had inflicted on others.

Jonah

Name: "dove" Author: Jonah Date: 770-750 BC Setting: Northern Israel, Assyrian city Nineveh Reign of: Jeroboam II Prophesied to : Northern Israel, Nineveh Concerning/Message: Theme: All peoples who come to the Lord. Key Word: Prepare or Appoint Nineveh was a Mesopotamian city located on the Tigris River (modern day Iraq). It wasn't only the capital of Sennacherib, but the worship center for the goddess Ishtar and trade city. In the early seventh century it was expanded to 1800 acres and 120,000 residents for the city proper and also features the library built by Ashurbanipal later in 669-627 BC. However, the conflict in this story isn't about Israel and Assyria, but Jonah's unwillingness to preach God's forgiveness knowing He would grant it. The first part of Jonah is about God's mercy to his disobedient runaway prophet. The second is about the Lord's mercy to the people of Nineveh. Outline: 1. Jonah Flees from His Prophetic Calling (1:1-2:10) A. Jonah's Disobedience and its Consequences (1:-17) Jonah fled to Joppa on the Mediterranean coast and boarded a ship to Tarshish going the opposite direction of Nineveh once he received his orders. A storm threatening the safety of those on board eventually compelled the sailors to throw him overboard to appease God. B. Jonah's Deliverance and Thanksgiving (2:1-10) The following verses follow the form of a Psalm of thanksgiving. Jonah cried out from the belly of the fish in thanks for the Lord saving his life. 2. Jonah Fulfills His Prophetic Calling (3:1-4:11) A. Jonah's Obedience and Nineveh's Repentance (3:1-10) Once Jonah was released from the whale, he went to Nineveh where he announced that the city would be destroyed in forty days. The people of the city took his warning seriously and expressed repentance by wearing sackcloth, fasting, and crying out to God. The Lord relented in the face of their penitence. B. Jonah's Displeasure at the Lord's Salvation (4:1-11) Jonah, however, was less than pleased that God spared the city and expressed it in anger. This was precisely why he had refused to go to Nineveh in the first place. The Lord then used a vine, a worm and a scorching east wind to display the prophets misplaced priorities. "Should I not be concerned about that great city?" (4:11) displayed His concerns for all people.

Haggai

Name: "festal" Author: Haggai Covers: Rebuilding the temple Date: 520 BC Setting: Post-exilic Jerusalem Reign of: Darius Prophesied to:Returned exiles of Jerusalem Message: Theme: Key Word: Signet Key Figures: Zechariah, Sheshbazzar, Zerubbabel Haggai worked in tandem with Zechariah to challenge the post-exilic community to resume work of rebuilding the temple. He delivered four messages in a fifteen-week period: August-December 520 BC. This was after Sheshbazzar and Zerubbabel have built the altar with the first wave of returned exiles. The disillusioned Israelites needed encouragement as they had given up on finishing the Lord's house. Outline: 1. First Message: Rebuking (1:1-15) (August 29) The people believed they were too poor to rebuild the temple, Haggai countered that they were in poverty because of their failure to build it. Instead, they had devoted their time to their own homes. Haggai challenged the people to "set you heart on it" and "consider" their ways and the potential consequences of their selfishness and greed. 2. Second Message: Recharging (2:1-9) (October 17) Another obstacle the community faced was its limited resources. This made it difficult to remember the former glory of Solomon's first temple in comparison with the reduced circumstances of the second temple. The Lord encouraged the people to be strong, rejoice and remember His presence among them so they might be recharged. This enabled the people to complete their task. After, Ezra 6:8 indicates that Darius ordered his officials to pay for the cost of the temple out of the royal treasury. The Lord promised that the new temple would surpass the glory of the first. 3. Third Message: Ruling (2:10-19) (December 18) Haggai's encouragement to the people was to "give careful thought" to their ways and realize they and their offerings were unclean. However, their punishment would turn into a blessing once they repented. At this point, the community had experienced a poor harvest and economy. From that day forward the Lord promised that He would provide the abundant blessings of the Mosaic covenant rather than curses if they continued to seek the Lord. 4. Fourth Message: Reigning (2:20-33) (December 18) Haggai's final message promised to bless Zerubbabel, the governor of Judah, grandson of Jehoiachin, and of the line of David. The Lord promised to make Zerubbabel "like a signet ring" and reverse the curse the prophet Jeremiah announced against Jehoiachin as the representative of the house of David (Jer 22:24-25). Prior to this, the Lord temporarily rejected the line of David, but He would once again restore the Davidic king as His human vice-regent and representative of Heavenly rule.

Zephaniah

Name: "hidden" Author: Zephaniah Covers: Josaiah's period of reforms, end of Neo-Assyrian Empire. Date: 630-625 BC Setting: Judah Reign of: Josiah Recipients: Judah Concerning/Message: Theme: "seek the Lord, all you humble of the earth... Seek righteousness, seek humility" (2:3), Day of the Lord. Key Word: Seek Key Figures: Hezekiah (great-grand father and king from 715-686 BC), Jeremiah Zephaniah's condemnation of Judah's idolatry indicates that he began his ministry prior to Josiah's reforms and therefore may have had an influence in them taking place. He began his ministry around the same time Jeremiah began his, which began in 627 BC, the kings thirteenth year. This was when the Neo-Assyrian Empire was crumbling and the Babylonians began their rise to power. Interestingly, his great grandfather was king Hezekiah as this explains why four generations of this prophets lineage were listed. Outline: 1. Judgment of Judah (1:1-2:3) The day of the Lord is the central theme of this book and what Zephaniah warned was "near" with repeated references. After this warning, the prophet refocused his message on Yahweh's impending judgment for Judah's idolatry. The people erroneously presumed that because they were God's chosen, that they would come to no harm. 2. Judgment of the Nations (2:4-15) Zephaniah referenced the nations from the points of the compass. Philistia in the west, Moab and Ammon in the east, Cush in the south, and Assyria in the north. This was to demonstrate the encompassing nature of God's judgment. Though the surrounding nations would harass Judah, the remnants would come to possess these nations when they were restored. 3. Justification of the Remnant (3:1-20) Zephaniah warned that the day of the Lord's judgment against Judah and the other nations was approaching. In the eschatological days of God, he would purge evildoers from His people and purify the speech of all peoples so they might worship and serve Him. Zephaniah stressed that the Lord's blessings were for the "humble" who put their trust in Him (3:11-12, cf. 2:3).

Hosea

Name: "salvation" Author: Hosea Date: 755-720 Setting: Pre-exile Reign of: Jeroboam II (North Kingdom), to Hezekiah (south) (see kings list of north and south). Prophesied to: Pre-exilic Israel Concerning/Message: faithfulness Theme: Unfaithful Wife Key Word: Repent Key Figures: Gomer(wife) See: https://www.britannica.com/topic/biblical-literature/From-the-period-of-the-divided-monarchy-through-the-restoration Hosea prophesied starting from a time of economic and spiritual prosperity, intrigue, and the preexilic corrupted environment of Israel. An outstanding detail of this prophet however, is that God commanded Hosea to marry a promiscuous and unfaithful wife, Gomer, who subsequently gave him three children with symbolic names. The woman and the children were metaphors of Israel's unfaithfulness to the covenants and God through worshiping other gods. Outline: 1. Personal and National Problem: Unfaithfulness (1:1-3:5) Gomer and Hosea's marriage was representative of the relationship between God and Israel. 2. Prospect of Judgment and Salvation (4:1-14:9) Hosea directly ministered to the issue of Israels infidelity and acted as a prosecuting attorney, charging them with three indictments. "The Lord has a charge to bring against you who live on in the land." (4:1) "They have broken the covenant; they were unfaithful to me there." (6:7) "The Lord has a charge to bring against Judah; he will punish Jacob according to his ways and repay him according to his deeds." (12:2) 4-14 consists of three cycles which alternated between messages of judgment and salvation, reflecting that while God would punish Israel, he would not reject them forever and would eventually restore them. A. Judgment for Israel's Rebellion (4:1-6:3) The ultimate fault for Israel's disobedience lay with the corrupt and perverse priests and prophets who failed to teach the word of God. Unfortunately, this lead to the people being punished for their ignorance. B. Judgment Results in Israel's Ruin (6:4-11:11) Hosea then delivered two extended indictments of Israel's sin against God, detailing how they were to be punished for their crimes. Corrupt business practices which deceived and defrauded their partners and those in need. This is highlighted by the face that four of Israel's last six kings were murdered by their successors. C. Judgment Turns to Restoration (11:12-14:9) Hosea then offers a final message of hope and promise for the salvation of Israel and it's restoration. When Israel trusted in God rather than false idols and military alliances, He would turn back to them.

Obadiah

Name: "servant of Yahweh" Author: Obadiah Covers: Sins of the Edomites Date: 840-830 BC Setting: Edom (capital Petra) Prophesied to: Judah and Edom Message: Doom of Edom Theme: Judgment Key Word: Pride Little is actually known about Obadiah, but the book is the shortest in the Old Testament. It provides no details about the prophet or the time of his ministry. However, some scholars place the time of Edom's revolt against Judah in the early parts of the ninth century (2Kgs 8:20-22, Chron 21:8-20) while other suggest it was in the aftermath of the Babylonian conquest of 586 BC. However, the key theme of the book is the announcement that God would judge Edom (Seir) for its participation with Judah's enemies in the plundering of Jerusalem. Remember that the Edomites were descendants of Esau and their relationship reflected that of the two brothers. During the wilderness wanderings, Edom refused Israel safe passage through their territories (Num 20:14-21). Later it was conquered and brought into the kingdom by David until its revolt during the reign of Jehoram two centuries later (2 Kgs 8:20-22). The frequent skirmishes and rivalries peaked when Edom involved itself with the Babylonian destruction of Jerusalem. Later it was annexed from Babylon, and in the fourth century Nabatean Arabs took control and established Petra as their capital. Outline: 1. Doom of Edom (1-16) Edom trusted in their military and political might, partially made possible by their fortresses in the mountains which made them difficult to attack. However, for their participation in the destruction of Jerusalem, they would face the Lords judgment and their allies would plunder their treasures. 2. Deliverance of Judah (17-21) Edom's doom was permanent, however God would restore Judah and they in turn would subjugate Edom and rule over their territories.

Ruth (Book of)

Name: 'Friend' Author: Anonymous (possibly Nathan) Covers: Date Written: 1020-1000 BC Setting: Moab to Bethlehem Reign of: No Ruler During: Settlement of Canaan Message: God's grace extended to Gentiles and Hebrews. Theme: Redemption, salvation loyalty, faithfulness and hope. Key Word: Redeemer, sandal, kinsman-redeemer Key Characters: Boaz, Naomi, Obed The Moabite ancestor of Jesus Christ who married Boaz after Naomi's (Mara, step-mother) call upon the kinsman redeemer is negotiated. Ruth was the Moabite step-daughter to Naomi and widow to her son. As Naomi was too old to marry again and produce a son after her husband died and all her other sons were deceased, she left for Bethlehem with Ruth who faithfully refused to leave her. As Naomi was poor she could not buy back her ancestral Bethlehem property. Ruth took part in the Jewish welfare program and took the leftover grain from Boaz's fields. Her devotion and hard work earned her his interest. Naomi then helped work out a plan under the kinsman redeemer ideals for Ruth to propose to Boaz. He could then take Ruth as his wife to continue the family name and save them from destitution. After some negotiation with the nearest kinsman, both parties were married and Ruth gave birth to Obed. Outline: 1. Ruth's determination (1:1-22) 2. Ruth's Devotion (2:1-23) 3. Boaz's decision (3:1-18) 4. Family's Destiny (4:1-22)

Joshua (book of)

Name: 'The Lord is Salvation' Authorship: Likely Joshua (named such in Babylonian Talmud Baba Bathra) Covers: 15th-13th (prob 1405-1399) Preparation of and eventual conquest of Canaan. Date written (circa): 1380-1370 BC (early date) Setting: Canaan Role: Leader of Israel, heir to Moses, representative of Yahweh Setting: Wilderness to Canaan Concerning: The Conquest of Canaan Recipients: Post exodus second generation Israelites Theme: Covenant loyalty Key word: Meditate or Recite Key Figures: One of the 12 spies who went into Canaan and one of the only two that came back with a good report of the land. This was followed by fourty years of wandering due to Israel's lack of faith. Lead Israel to military victory against Jericho after reconfirming and meditating Israels commitment to the Covenant. Total list of Cities Conquered (31): Jericho, Ai, Jerusalem, Hebron, Jarmuth, Lachish, Eglon, Gezer, Debir, Geder, Hormah, Arad, Libnah, Libnah, Adullam, Makkedah, Bethel, Tappuah, Hepher, Aphek, Lasharon, Madon, Hazor, Shimron-meron, Achshapjh, Taanach, Megiddo, Kedesh, Jokeam, Dor, Goiim, Tirzah Outline: 1. Conquest of Canaan (1:1-12:24) A. Preparation of the People (1:1-5:15) These spiritual preparations of the people included meditating on the Word of God and reciting its principles; issuing a challenge of obedience; crossing the Jordan river on dry ground, setting memorial stones for future generations, circumcising the men after making camp at Gilgal and celebrating passover. Military preparation included sending out two spies and setting up battle camp at Gilgal. B. Progression of the Conquest (6:1-12:24) Using a divide and conquer approach, the Israelites drove a wedge between northern and southern Canaan which permitted them to defeat each city separately. The first city to fall was Jericho. Afterwards however, they suffered a defeat at Ai due to covenant transgressions, which they quickly remedied before achieving victory there. a. Central Campaign (6:1-9:27) Jericho, Ai b. Southern Campaign (10:1-43) c. Northern Campaign (11:1-12:24) Merom, Hazor, the Transjordan territory 2. Division of Canaan (13:1-21:5 A. Unconquered Land (13:1-7) Pockets of Philistines, Geshurites, Canaanites, Amorites and Phonecians were left alone. B. East Bank Tribes (13:8-33) Transjordan area settled by: Reuben, Gad and half of Manasseh. (Gilead) C. West Bank Tribes (14:1-19:51) Land designated by lot. D. Designated Cities (20:1-21:45) Cities of refuge and Levitical cities. 3.Conclusion of Joshua's Ministry (22:1-24:33) A. Dispute about the Alter (22:1-34) Resolution of the altar at the Jordan Valley asit was established as an attempt at unity between eastern and western tribes. B. Covenant Renewal and Death of Joshua (23:1-24:33) Joshua issued a challenge for covenant obedience and listed the curses which accompany disobedience.

Nehemiah (Book of)

Name: 'comfort of Yahweh' Author: Ezra and Nehemiah Date: 444-425 Setting: Jerusalem Reign of: Artaxerxes I Prophesied/Judged/Recipients: Concerning/Message: Theme: Reconstruction of a culture. Key Word: Rebuilding Key Figures: Ezra, Artaxerxes I Nehemiah is a continuation of the book of Ezra and was composed by both men as Ezra makes frequent references to himself in the third person throughout. The first section (1-6) is political, as it deals with administrative duties and the use of political intrigue to halt the efforts to rebuild, while the second deals with spiritual and covenant reforms and renewal. Nehemiah's distinctive talent was his administrative abilities which enabled the walls of Jerusalem to be rebuilt in 52 days. Outline: 1. Rebuilding the wall (1-6) A. Nehemiah's Concern (Neh 1) Nehemiah's concern for the vulnerability of Jerusalem due to the crumpled walls. B. Nehemiah's Commission (Neh 2) Nehemiah was the cupbearer to Artaxerxes, which placed him in the prime position to influence a change in Jerusalem's situation. C. Nehemiah's Conquest (Neh 3-6) Nehemiah was an administrative genius. He designated specific families to work on sections of the walls, delegated responsibilities and encouraged accountability which lead to greater progress. Sanballat, the govenor of Samaria, Tobiah the Ammonite and Geshem the Arabian, all of who attemped to use threats, rumors, mockery and political intrigue to create fear in the workers. Nehemiah responded with armed guards to protect the laborers. He also dealt with the internal issues created by covenants violations, threats of dissension and discouragement caused by financial crisis. D. Nehemiah's City (7:1-73) A record of transitioning into guarding the city and a record of those Jews who returned. 2.. Renewing the People (Nehemiah 8-13) A. Revival and Covenant Renewal (Nehemiah 8-10) Ezra reread portions of the law. B. Reforming the Society (Nehemiah 11-13) With the city made safe, repopulating was now possible. Records of the heads of families were preserved as well as villages occupied by Jews outside of the city. When Nehemiah returned to Persia, the covenant distinctiveness, lacking sufficient leadership, began to wane, requiring his return. Reinforcement of convenantal dictates were reinforced by excluding foreigners fron assembly, removing Tobiah from the temple, restoring Levitical tithes and stopping Sabbath breaking and intermarriages with pagans.

Esther (Book of)

Name: 'star' (stara) Persian of Ishtar or Ashtar. Hebrew name Hadassah 'myrtle' Author: Anonymous Persian Jew (Mordecai?) Covers: 483-473 Date Circa: 450-400 Setting: Persia Reign of: Xerxes I During: Persian Empire Recipients: Jews of the Diaspora Message: God is still with his people no matter where they reside. Theme: Key word: Fast(ing), feast of Purim Key figures: Xerxes, Mordecai, Haman, Queen Vashti Containing political court intrigue, murder plots and peasant girls being whisked away to become queens, Esther is a book full of dramatic storytelling fit for any avid reader. Esther, an obscure Jewish girl became the unlikely rescuer of her people when she married Xerxes and became queen of Persia. When her cousin Mordecai learned of a plot to eliminate the Jews hatched by the jealous Haman. Esther risked her life by breaking court rules to expose the plot while simultaneously revealing herself to be a Jewess. Her gamble payed off and her actions are remembered in the feast of Purim. Oddly enough, Esther is the only book of the bible where Gods name does not appear. Also, Esther broke several covenant vows by becoming wife to Xerxes by joining his harem and eating from his table. Yet the message of Esther is of how God used imperfect people to deliver the Jews from destruction. Outline: 1. Danger to the Jews (1:1-5:14) A. Demotion of Vashti (1:1-22) B. Destiny of Esther (2:1-23) C. Decree Against the Jews (3:1-15) D. Decision of Esther (4:1-5:14) 2. Deliverance of the Jews (6:1-10:3) A. Valor of Mordecai rewarded (6:1-14) B. Venture of Esther (7:1-10) C. Victory of the Jews (8:1-9:32) D. Vindication of Mordecai (10:1-3)

Deuteronomy

Name: D'varim (Heb) = 'words' Deuteronomy (Latin) = 'second law' Author: Moses wrote the Book of Deuteronomy, which is in fact a collection of his sermons to Israel just before they crossed the Jordan. "These are the words which Moses spoke" (1:1). Someone else (Joshua, perhaps) may have written the last chapter. Date of Writing: These sermons were given during the 40-day period prior to Israel's entering the Promised Land. The first sermon was delivered on the 1st day of the 11th month (1:3), and the Israelites crossed the Jordan 70 days later, on the 10th day of the 1st month (Joshua 4:19). Subtract 30 days of mourning after Moses' death (Deuteronomy 34:8), and we're left with 40 days. The year was 1406 B.C. A new generation of Israelites was about to enter the Promised Land. This multitude had not experienced the miracle at the Red Sea or heard the law given at Sinai, and they were about to enter a new land with many dangers and temptations. The book of Deuteronomy was given to remind them of God's law and God's power. It is the fifth book out of five of the Torah, or law. Outline Review of Israel's History (Deut 1-4) Principles of the Covenant (Deut 5-11) Priorities of the Covenant (Deut 12-25) Practice of the Covenant (Deut 26) Ratification of the Covenant (Deut 27-30) Preparation of the Community (Deut 31-34)

Ezra (Book of)

Name: Ezra (Scribe and Priest) Covers: 538-457 Date written: 458-444 Setting: Post-exilic Jerusalem Reign of: Cyrus II (The Great), Xerxes I, Artaxerxies I Priest during: Resettlement of the Jewish people after the seventy-year exile in Babylon. Message: The rebuilding of the temple and spiritual renewal of the people. Recipients: Post-Exilic Jews Theme: Key Word: Go up Key Figures: Haggai, Zechariah, Sheshbazzar, Zerubbabel, Jeshua Focuses on the first two returns to Israel. The first group was lead by Sheshbazzar and Zerubbabel after the seventy year exile, and the second was by Ezra eighty years later. The first part of the book (1-6) focuses on the return under Sheshbazzar and Zerubbabel to rebuild the temple between 538-515 BC. The second section (7-10) concerns Ezras' return with the second group of exiles to adorn the temple and to rebuild the people spiritually. The book of Esther takes place between chapters six and seven of Ezra. After the return of the refuges, Era began a reformation to preserve the cultural and spiritual identity of the Jews and to avoid syncretism so covenant distinctives and standards could be maintained. This was only possible through the sovereign aid of God who moved the hearts of leaders such as Cyrus the Great to issue the decree to permit the return of the Jews to their home and begin restorations efforts. These efforts were then defended and upheld by rulers such as Darius I when opponents to the Jews attempted to waylay the efforts to rebuild the temple with false allegations which won them only a temporary injunction. To begin this cultural and spiritual reformation, both the temple and the people themselves needed to reclaim their identity. Jeshua and Zerubbabel erected the altar, reestablished the sacrifical system, and set the temple foundation. The opponents began harassing the restoration efforts and at this point and these challenges were met by the prophets Haggai and Zachariah. Spiritual renewal began with Ezra's reforms and a prayer of confession for the returnees' sins and their expression of remorse. Further amendments included insisting the Jewish people put aside their foreign wives so as not to synchronize pagan beliefs with their own. Outline: 1. Restoration of the Temple (1:1-6:22) A. Return under Sheshbazzar and Zerubbabel (1:1-2:70) B. Rebuilding the Temple Under Zerubbabel and Jeshua (3:1-6:22) 2. Reformation of the People (7:1-10:44) A. Ezra leads the Second Return from Persia to Jerusalem (7:1-8:36) B. Ezra leads reformation among the people (9:1-10:44)

Who wrote the Bible and how?

The simple answer given is that God wrote the bible. However, the long answer is that it was given by divine inspiration. (2 Peter 1:20-21) (20) knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. (21) For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. The words written were at the lead and direction of the Holy Spirit. However, God did not override the authors human capacity, rather the personalities of the authors were "carried along" by the Holy Spirit. This resulted in the words of God composed into the Bible. The Inspiration is not an "aha" moment, or the result of personal observation.

Joel

Name: Yo'el (Heb)="Yahweh is God" Author: Joel Covers: No chronological data is given, different composition date arguments given based on internal factors. Date: 835-825 BC? Prophesied to: Judah Concerning/Message: Theme: Key Words: Day of the Lord Key Figures: Pethuel (Father) Not much is actually known about Joel except for internal clues which help narrow down a timeline, location or the then current events. Conservative scholars prefer the preexilic dates due to the references to the Valley of Jehoshaphat (3:12). Also the enemies listed are preexilic: Tyre, Sidon, Philistia, Egypt, Edom and the Sabeans. IT does NOT mention Assyria, Babylon or Persia. Outline: 1. The Locust Plague and the Call to Repent (1:1-20) In the aftermath of a severe locust plague, Joel called the people of Israel to the repentance. Locusts were often compared to invading armies in early literature, as well as being one of the covenant curses Moses warned about should Israel disobey the Lords commands. This crisis called for the people to repent and attend a public assembly to confess their sins and pray for forgiveness and mercy. Failure to repent would bring more judgment and the "Day of the Lord" was near and He would bring about even greater destruction upon Israel. 2. The Imminent Day of the Lord and a Call to Repent (2:1-17) THis swarm of locusts signaled a call to repent for the sake of Israel's salvation and ongoing relationship with God. 3. The Ultimate Day of the Lord (2:18-32) Joel's message goes into the anticipation of a future of restoration where Israel would be at peace and the Lord would pour out His Spirit on his people. In time, rather than giving his direct blessing to selected leaders, He would spill His soul out onto all kinds of people. This promise reflects the prophesies of Isaiah (Isa 59:21) and Ezekiel (Ezi (36:26-27). 4. The Future Judgment of the Nations (3:1-21) The restoration of Israel would involve the judgment of other nations in retribution for their mistreatment of Israel. This section correlates Joel's opening of the "Day of the Lord" (1:15), and concludes with this day as a judgment for other nations. Then, Israel would reap a harvest against their enemies when they defeated them before enjoying a time of unending peace and prosperity.

Psalms

Title: Greek= 'Psalmoi (Septuagint), Psalmos in reference to a song sung to the accompaniment of a harp. Hebrew= Tehilim, 'praise' or 'songs of praise'. Root word halal, 'to praise', is the basis for the English word 'hallelujah'. Author: David (73), Asaph (12), Son of Korah (10), Jeduthun (3), Solomon (2). Ethan the Ezrahite, Heman the Ezrahite, and Moses (1 psalm each). Date: 1450-450 BC The Psalms were composed by various authors; 103 of the 150 connect the psalms to specific individuals. Their method of organization is unclear. However, some rabbinic sources suggest they were arranged in order to reflect and parallel the five books of the Torah (Law). Book I: Psalms 1-41 Book II: Psalms 42-72 Book III: Psalms 73-89 Book IV: Psalms 90-106 Books V Psalms 107-150 In addition, these books contain various types of psalms, literary forms, parallels and grammatical arrangements. Hymns are songs of praise that focus on the Lord's eternal attributes and His acts in creation and history. The two basic features of a hymn are the call to praise and the reason for praise. The reason explains why the Lord is worthy of worship. Psalms 8, 19, and 104 are primary examples of these. Laments are prayers offered in times of trouble, pleading for God's help, intervention, and deliverance. These psalms comprise nearly one-third of the Psalter, making them the largest category of psalms. The key elements of a lament are: (1) Address and introductory petition, (2) Lament, (3) confession of trust, (4) petition, (5) praise or vow of praise. Psalms 3, 6, 7, 44, 60, 74, 80, 85 and 94 are examples. Penitential psalm is where the psalmist confesses his sin and prays for the Lord's forgiveness. Psalms 38 and 38 are prime examples of this type. Thanksgiving psalms are prayers expressing thanks to God for specific answers to prayer for deliverance from danger. The three basic elements of this type are: (1) the proclamation or resolve to praise, (2) the report of the deliverance, and (3) concluding the praise or instruction for other worshipers. Psalms 30, 32, 66, 118 and 124 are examples of this type. Psalms of Confidence are expressions of trust in the Lord and praise to the Lord for the security He provides to those who trust in Him. 23, 46, 62, 91 and 125 are representations of this type. Psalms of Ascents are songs of praise the people sang as they made pilgrimage to Jerusalem and are found in 120-134. Royal Psalms are prayers that celebrate the special relationship between the Lord and the house of the Davidic kings. 20, 21, 45 and 72 are all examples of these writings. Kingship (Enthronement) Psalms focus on the theme of God's kingdom ruling over His creation. 47, 93 and 95-99 are prime examples of these types. Wisdom psalms teach the value of living a godly life by focusing on the central importance of the law of God and the contracting ways of the righteous and the wicked. 119 is a prime example of this theme. Imprecatory Psalms contain elements of extreme emotion and anger; calling on God to bring severe judgment on the enemies of God and the psalmist. The prayers 35, 55, 58, 69, 79, 109 and 137 impress this theme.

Proverbs

Title: Hebrew 'Mishlei Shlomo' = The Proverbs of Solomon Author: Solomon Date: 950-700 The proverbs are a collection of wise saying that express deep truths of how to live life successfully. Rather than their focus being on the heavenly, they are directed at earthly matters of life. A primary feature of Proverbs is it use of various types of parallelism. Synonymous, Antithetical, Synthetic and Comparative are several types of arrangements found within the book. In addition, these sayings can be grouped into two major forms: instructive discourses, and pithy sayings. They tend to be concise in form, lack and extended structural arrangement, and are noted for their extensive use of figurative language. While certainly stylized in their form, these proverbs were designed for practical wisdoms to be actively used in life.

Song of Solomon

Title: Hebrew, 'Shir HaShirim'= most ecellent of all songs. Author: Solomon Date: 970-950 BC The Song of Song's or Song of Solomon's main theme is love. It teaches that romance, sex, and marriage were created by God to be enjoyed within marriage between a man and a woman. In this sense, it serves as a model for marital relationships, though many are shocked to find such explicit, sensual and erotic, though tasteful lyrics in the book. However, due to the fact that many prefer to reject this section as a love story between two individuals, there is an alternative approach to its interpretation. One is through allegory, which is the idea that the Song depicts the relationship between God and His Church.

Hebrew Bible (Tanakh)

The Jewish Bible (also called the Hebrew Bible or Tanakh) is another term for what Christians call the Old Testament portion of the Bible. One distinctive feature of the Jewish Bible is that it divides the Old Testament into its traditional Hebrew sections. The four sections include the : Chumash (The Five Books of Moses), the Neviim (The Prophets), the Treisar (The Minor Prophets) and the Ketuvim (The Writings). The order of the books in the 1917 Jewish Bible, including the Hebrew names, is as follows: Chumash / Torah / The Five Books of Moses Bereshit / Genesis Shemot / Exodus VaYikra / Leviticus BaMidbar / Numbers Devarim / Deuteronomy Neviim / The Prophets Yehoshua / Joshua Shoftim / Judges Shmuel A and B / 1—2 Samuel Melachim A and B / 1—2 Kings Yishiyah / Isaiah Yermiyah / Jeremiah Yechezchial / Ezekiel Daniyel / Daniel Treisar / The Minor Prophets Hoshea / Hosea Yoel / Joel Amos / Amos Ovadiyah / Obadiah Yonah / Jonah Michah / Micah Nachum / Nahum Habakuk / Habakkuk Tzefaniyah / Zephaniah Haggi / Haggai Zechariyah / Zechariah Malachi / Malachi Ketuvim / The Writings Tehilim / Psalms Mishlei / Proverbs Eyov / Job Megilot, which includes: Shir HaShirim / Song of Songs Ruth / Ruth Eichah / Lamentations Keholet / Ecclesiastes Esther / Esther Ezra / Ezra Nechemiyah / Nehemiah Divrei Yamim A and B / 1—2 Chronicles

What is the main subject of the bible?

The bible itself is one big story that God is telling specifically about Himself. It is about His plan to rescue, restore and redeem his world.

How to evaluate the bible

To understand the story in the bible we are reading, we need to understand the context. First: Begin by determining where the story fits in the grand scheme of the bible. Second: Determine where the story fits in the bible theologically. Third: Determine where the story fits in the landscape of the bible through its historical context as well as how God worked directly with Israel. Fourth: Ask how the principles in the story can be appropriately applied to you.