Survey of Old and New Testament books .docx

**ETHIOPIA MISSION TEACHING COLLEGE WOLKITE** **Course Title: Biblical Theology One** **Case Study on the Old Testament books in Chronological order (With timeline, events, occasions, situations, purpose, and then\.....).** **Prepared by** **Dr. Missionary Israel Leka** **ID.No: emtcz0025/2023** **May, 2024** **WOLKITE** **LIST OF TABLES** ================== **List of tables Page** ======================= [Table 1: The chronological order of Old Testament with timeline 2](#_Toc167819443) [Table 2: Major Biblical events: Old Testament review 4](#_Toc167819444) [Table 4: Major situations in the Old Testament books 16](#_Toc167819446) [Table 5 The purposes of the Old Testament books 19](#_Toc167819447) **TABLE OF CONTENTS** {#table-of-contents.TOCHeading} ===================== [**Abstract** iv](#_Toc167818819) [**1. Introduction** 1](#section-15) [**2. Study of Old Testament books in Chronological order with timeline** 1](#study-of-old-testament-books-in-chronological-order-with-timeline) [**3. Major Biblical Events: old Testament review** 4](#major-biblical-events-old-testament-review) [**4. Occasions in the Old Testament** 7](#occasions-in-the-old-testament) [**4.1 Creation**:. 7](#_Toc167818824) [**4.2 The Exodus:** 7](#_Toc167818825) [**4.3 The Giving of the Law:**. 7](#_Toc167818826) [**4.4 The Conquest of Canaan:**. 7](#_Toc167818827) [**4.5 The Judges:** 7](#_Toc167818828) [**4.6 The Reigns of Kings:** 7](#_Toc167818829) [**4.7 The Temple Dedication:**. 7](#_Toc167818830) [**4.8 The Exile and Return:**. 8](#_Toc167818831) [**4.9 Feasts and Festivals:** 8](#_Toc167818832) [**4.9.1 Passover** 8](#passover) [**4.9.2 Unleavened Bread** 8](#unleavened-bread) [**4.9.3 Firstfruits** 8](#firstfruits) [**4.9.4 The Feast of Weeks (Pentecost)** 9](#the-feast-of-weeks-pentecost) [**4.9.5 The Feast of Trumpets** 11](#the-feast-of-trumpets) [**4.9.6 The Day of Atonement** 12](#the-day-of-atonement) [**4.9.7 The Feast of Booths (Tabernacles or Ingathering** 14](#the-feast-of-booths-tabernacles-or-ingathering) [**4.9.8 Feast of Dedication (Hanukkah or Lights**). 15](#feast-of-dedication-hanukkah-or-lights.-hanukkah-was-established-to-commemorate-the-recapture-and-cleansing-of-the-temple-by-judas-maccabeus-from-the-greek-forces-of-antiochus-iv-in-about-164-b.c.-the-ceremony-took-place-on-the-twenty-fifth-of-the-ninth-month.) [**5. Situations in the Old Testament books** 16](#situations-in-the-old-testament-books) [**6. The purposes of the Old Testament books** 19](#the-purposes-of-the-old-testament-books) [**7. Historical Books (Genesis-Esther)** 22](#historical-books-genesis-esther) [**8. Wisdom and Poetry Books (Job-Song of Solomon)** 22](#wisdom-and-poetry-books-job-song-of-solomon) [**9. Prophetic Books (Isaiah-Malachi)** 22](#prophetic-books-isaiah-malachi) [**10. Pentateuch (Genesis-Deuteronomy)** 23](#pentateuch-genesis-deuteronomy) [**11. Narrative Books (Joshua-Esther)** 23](#narrative-books-joshua-esther) [**12. References** 23](#references) **Abstract** The Old Testament, a foundational text for Judaism and Christianity, comprises a rich tapestry of history, poetry, prophecy, and wisdom literature. One key aspect that enhances understanding is the chronological order of its books. This study systematically examines the Old Testament books in chronological sequence, illuminating their timeline, events, occasions, situations, purposes and general historical context, thematic progression, and theological significance. Beginning with the Pentateuch, the narrative unfolds from creation to the establishment of Israel as a nation under God\'s covenant. Historical books detail Israel\'s journey, conquest, monarchy, and exile, revealing the complexities of faith, leadership, and divine intervention. Wisdom and poetry literature offer timeless insights into human experience, suffering, and the pursuit of righteousness. Prophetic books challenge societal injustices, proclaim God\'s judgment, and foretell the coming of a messianic hope. By exploring the chronological order, this study elucidates the cohesive narrative thread woven throughout the Old Testament, emphasizing God\'s faithfulness, humanity\'s frailty, and the enduring relevance of its teachings for contemporary believers. **1. Introduction** =================== The Bible is one book that is made up of sixty- six separate books. The Old Testament has thirty-nine books in it. The New Testament has twenty-seven. The Bible can be summarized by three statements (1) "Someone is coming" is the message of the Old Testament; (2) "Someone has come" is the message of the first four books of the New Testament; (3) "Someone is coming again" is the message of the rest of the New Testament. The Old Testament can also be divided into five sections according to the content of the books. The first section is known as "The Law." These are the five books from Genesis to Deuteronomy. They are also called "The Pentateuch," which means "five volumes." The Books of Law were written by Moses. The next section of the Old Testament is called "The Books of History." These twelve books begin with Israel's conquest of the Promised Land. They tell about the judges, kings, priests, and prophets of God's people. The Books of History are Joshua, Judges, Ruth, First and Second Samuel, First and Second Kings, First and Second Chronicles, Ezra, Nehemiah and Esther. The next section of the Old Testament is known as "Poetry." Sometimes it is also called "Wisdom Literature" because of the many wise sayings found in it. This section begins with the book of Job and includes Psalms, Proverbs, Ecclesiastes and Song of Solomon. There are five books of Poetry and Wisdom Literature. The last part of the Old Testament contains the inspired writings of prophets of God[^1^](#fn1){#fnref1.footnote-ref}. There are seventeen books of prophecy. These are usually divided into two sections: (1) Five books known as "Major Prophets;" and (2) Twelve books known as "Minor Prophets." The books of the Major Prophets are not more important than those of the Minor Prophets. They are simply greater in length. The study of the Old Testament in chronological order using a timeline, events, occasions, situations, and purpose is crucial to an in-depth understanding of the bible. **2. Study of Old Testament books in Chronological order with timeline** ======================================================================== There are a total of 39 books in the Old Testament. They were written over a period of about 1500 years from approximately 2000 B.C. to 425 B.C. There is much more controversy over when the Old Testament books were written vs the New Testament books. The date range for each book can vary from one scholar to another by as little as a few years, to as much as 100 years (or more). In making my chart below, I wrote out estimates from NUMEROUS scholars on a paper. I then took what I considered about the average consensus (tossing out way above-average highs or lows), and made a date range for each book. Because of this, and some overlap, the books may not be laid out in perfect order. In addition, the date ranges I have for some of these books may be a bit wider than other sources you might find, but this is on purpose to include as many opinions as possible[^2^](#fn2){#fnref2.footnote-ref}[^3^](#fn3){#fnref3.footnote-ref}. []{#_Toc167819443.anchor}Table 1: The chronological order of the Old Testament with a timeline **Books** **Timeline** ----------------- ------------------------------------------- Job 2000 --1800 B.C. Genesis 1450 --1405 B.C. Exodus 1450 -- 1405 B.C. Leviticus 1450 -- 1405 B.C. Numbers 1450 -- 1405 B.C. Deuteronomy 1450 -- 1405 B.C. Psalms Each One Written Between 1440 -- 450 B.C. Joshua 1405 -- 1385 B.C. Judges 1100 -- 1043 B.C. Ruth 1100 -- 1010 B.C. Song Of Solomon 971 -- 950 B.C. Proverbs 950 -- 700 B.C. Ecclesiastes 936 -- 925 B.C. 1 Samuel 1040 -- 930 B.C. 2 Samuel 1040 -- 930 B.C. Obadiah 1040 -- 930 B.C. Joel 835 -- 796 B.C. Jonah 785 -- 760 B.C. Amos 760 -- 750 B.C. Hosea 750 -- 710 B.C Micah 742 -- 687 B.C. Isaiah 740 -- 680 B.C. Nahum 663 -- 612 B.C. Zephaniah 640 -- 621 B.C. Habakkuk 615 -- 588 B.C. Ezekiel 593 -- 570 B.C. Lamentations App. 586 B.C. Jeremiah 627 -- 570 B.C 1 Kings 580 -- 538 B.C. 2 Kings 580 -- 538 B.C. Daniel 538 -- 530 B.C. Haggai App. 520 B.C. Zechariah 520 -- 470 B.C. Esther 483 -- 450 B.C Ezra 460 -- 444 B.C 1 Chronicles 450 -- 425 B.C. 2 Chronicles 450 -- 425 B.C. Nehemiah 445 -- 432 B.C Malachi 450 -- 424 B.C. The reason the books of the Old Testament were not placed in the chronological order in which they were written is because they were grouped by category instead. These categories are: Law: 5 books (Genesis-Deuteronomy) History: 12 books (Joshua-Esther) Poetry: 5 books (Job-Song Of Solomon) Prophecy: 17 books (Isaiah-Malachi) It should also be noted that the content of some of the books can fit chronologically into another book. For example, Isaiah and Micah ministered at about the same time, during the time period mentioned in the book of Kings. Therefore, content in those "prophetic books" can fit into the "historical book" of Kings. The content of other "prophetic books," as well as "poetry books," (the Psalms, as mentioned above, were written over a period of about 1000 years) can also be interwoven into the "historical books." Keeping this in mind, I strongly suggest taking the time to purchase and read a "chronological Bible" at some point. These Bibles attempt to put everything in the historical order in which it was written. It is very interesting to read the Bible this way. **3. Major Biblical Events: old Testament review** ================================================== Everything that happens in the Bible is important, but there are some events in the Old Testament that you might want to be able to find quickly so you can study or read them on your own[^4^](#fn4){#fnref4.footnote-ref}[^5^](#fn5){#fnref5.footnote-ref}. []{#_Toc167819444.anchor}Table 2: Major Biblical events: Old Testament review +-----------------------------------+-----------------------------------+ | Book | Events | +===================================+===================================+ | Genesis 1--3, 11, 16, 21, 25-28) | Creation of all Things | +-----------------------------------+-----------------------------------+ | Gen. 2:18-25 | Institution of Marriage | +-----------------------------------+-----------------------------------+ | Gen. 2:15-17 | Fall of Man and Promise of a | | | Redeemer | +-----------------------------------+-----------------------------------+ | Gen. 4:1-5, 8, 25 | Murder of Abel and Birth of Seth | +-----------------------------------+-----------------------------------+ | Genesis 6--9 | Noah's Ark | +-----------------------------------+-----------------------------------+ | Gen. 5:18, 21-24 | Removal of Enoch | +-----------------------------------+-----------------------------------+ | Gen. 6:5-8, 13-14 | Protection of Noah, His Family, | | | and Selected Animals during the | | | Great Flood | +-----------------------------------+-----------------------------------+ | Gen. 9:1, 11-13 | Giving of the Rainbow Covenant | +-----------------------------------+-----------------------------------+ | Gen. 11:1-9 | Tower of Babel Judgment | +-----------------------------------+-----------------------------------+ | Genesis 19 | The Destruction of Sodom and | | | Gomorrah | +-----------------------------------+-----------------------------------+ | Gen. 12:1-3 | Conversion, Call, and Commission | | | of Abraham | +-----------------------------------+-----------------------------------+ | Gen. 15:1, 5-9 | Ratification of the Abrahamic | | | Covenant | +-----------------------------------+-----------------------------------+ | Gen. 16:2, 15 | Marriage of Abraham to Hagar and | | | Birth of Ishmael | +-----------------------------------+-----------------------------------+ | Gen. 17:1, 4-5, 9-13, 15-16) | Institution of Circumcision and | | | Changing of Abram\'s and Sarai\'s | | | Names | +-----------------------------------+-----------------------------------+ | Gen. 21:1-7 | Birth of Isaac | +-----------------------------------+-----------------------------------+ | Genesis 22:1-19 | Abraham Sacrifices Isaac | +-----------------------------------+-----------------------------------+ | Gen. 14:18-20 | Meeting between Abraham and | | | Melchizedek | +-----------------------------------+-----------------------------------+ | Genesis 28 | Jacob's Ladder | +-----------------------------------+-----------------------------------+ | Gen. 24:1-4, 10, 12-15, 61, 63, | Marriage of Isaac and Rebekah | | 67 | | +-----------------------------------+-----------------------------------+ | Gen. 25:27-34 | Transfer of both Birthright and | | | Blessing from Esau to Jacob | +-----------------------------------+-----------------------------------+ | Gen. 37:3-4, 23, 25, 28) | Selling of Joseph and Subsequent | | | Elevation in Egypt | +-----------------------------------+-----------------------------------+ | Gen. 45:1-11 | Joseph Reveals Himself to His | | | Brothers, Resulting in Jacob And | | | His Family Moving to Egypt | +-----------------------------------+-----------------------------------+ | Gen. 49:1-2, 10, 22, 28 | The Dying Jacob Blesses His | | | Twelve Sons in Egypt | +-----------------------------------+-----------------------------------+ | Job. 1:1, 8-12 | The Sufferings of Job and the | | | Sovereignty of God | +-----------------------------------+-----------------------------------+ | Exod. 1:8-14 | Enslavement of Israel in Egypt | +-----------------------------------+-----------------------------------+ | Exod. 2:1-10 | Rescue of the Baby Moses from the | | | Nile | +-----------------------------------+-----------------------------------+ | Exod. 3:1-5, 7-8, 10 | Call of Moses Beside the Burning | | | Bush | +-----------------------------------+-----------------------------------+ | Exod. 12:3, 6-7, 12-14, 29 | The Passover Plague | +-----------------------------------+-----------------------------------+ | Exodus 15 | The Crossing of the Red Sea | +-----------------------------------+-----------------------------------+ | Exod. 13:21-22, Exod. 14:22-30 | Appearance of the Glory Cloud and | | | the Red Sea Crossing | +-----------------------------------+-----------------------------------+ | Exod. 16:14-18, 31, 35 | Giving of the Manna | +-----------------------------------+-----------------------------------+ | Exod. 16:25-26, 29-30, 31:14-17 | Institution of the Sabbath | +-----------------------------------+-----------------------------------+ | Exod. 17:1, 5-6, 8-14) | Moses Strikes the Rock at | | | Rephidim and Prays for Israel | +-----------------------------------+-----------------------------------+ | Exodus 20:3-4, 7-8, 12-17 | Giving of the Ten Commandments at | | | Mt. Sinai | +-----------------------------------+-----------------------------------+ | Exod. 32:1-4, 6 | Worship of the Golden Calf at | | | Sinai | +-----------------------------------+-----------------------------------+ | Exod. 32:30-32, 33:18-23 | Moses Intercedes for Israel and | | | Views God\'s Glory | +-----------------------------------+-----------------------------------+ | Exod. 25:1-2, 8-9, 28:1, | Building of the Tabernacle and | | 29:43-45, 40:34-38 | Anointing of Aaron as the First | | | High Priest | +-----------------------------------+-----------------------------------+ | Lev. 23:4-6, 10-11, 15-17, 24, | Giving of the Levitical Feasts | | 27, 19:2-9 | and Ordinance of the Red Heifer | +-----------------------------------+-----------------------------------+ | Num. 12:1-3, 9-10, 13 | Miriam\'s Leprosy | +-----------------------------------+-----------------------------------+ | Num. 1-2, 17-19, 25, 32, 14:1-4, | Israel\'s Great Sin at | | 6-10 | Kadesh-barnea | +-----------------------------------+-----------------------------------+ | Num. 16:1-3, 32-33, 17:6-8 | Korah\'s Rebellion and Aaron\'s | | | Rod that Budded | +-----------------------------------+-----------------------------------+ | Num. 20:7-12, 23-29 | Moses\' Sin and Aaron\'s Death | +-----------------------------------+-----------------------------------+ | Num. 21:5-9 | Serpent of Brass Incident | +-----------------------------------+-----------------------------------+ | Num. 22:2, 5-6, 23:8-12, 16, 20, | Balaam\'s Futile Attempts to | | 22-23, 24:2, 5, 8-9, 15-17 | Curse Israel | +-----------------------------------+-----------------------------------+ | Deut. 1:3, 6:1-5 | Repeating of God\'s Law to | | | Israel\'s New Generation | +-----------------------------------+-----------------------------------+ | Deut. 31:9, 24-26 | Completion of the Pentateuch | +-----------------------------------+-----------------------------------+ | Deut. 31:7-8, 14, 34:9 | Transfer of Leadership from Moses | | | to Joshua | +-----------------------------------+-----------------------------------+ | Deut. 33:1, 27-29, 34:1-8, 10-12 | Moses Blesses the 12 Tribes, | | | Views the Promised Land, And Dies | +-----------------------------------+-----------------------------------+ | Josh. 1:1-2, 10-11, 2:1, 23-24, | Jordan River Crossing and Victory | | 3:5, 7-8, 13, 17, 6:2-5, 20 | Over Jericho | +-----------------------------------+-----------------------------------+ | Josh. 18:1, 10 | Setting up of the Tabernacle at | | | Shiloh and the Division of the | | | Land | +-----------------------------------+-----------------------------------+ | Josh. 23:1-3, 6-8, 10-11, | Final Words of Joshua to Israel | | 24:14-15 | | +-----------------------------------+-----------------------------------+ | Judges 3:9, 11, 3:27-30, 4:14-16, | Final Deeds of Five Key Judges | | 6:12, 16, 11:29-32, 15:14-15, | | | 16:28-30 | | +-----------------------------------+-----------------------------------+ | Ruth 4:13-17 | The Marriage of Boaz and Ruth | +-----------------------------------+-----------------------------------+ | 1 Sam. 1:11, 19-20, 26-28, | Prayer of Hannah, Birth, Call, | | 3:1-10, 19-20 | and Ministry of Samuel | +-----------------------------------+-----------------------------------+ | 1 Sam. 8:4-5, 7, 22, 9:1-2, | Anointing of Saul as Israel\'s | | 15-17, 10:1 | First King | +-----------------------------------+-----------------------------------+ | 1 Sam. 13:13-14, 15:22-23, 16:1, | Rejection of Saul and the | | 6-7, 11-14 | Anointing of David | +-----------------------------------+-----------------------------------+ | 1 Sam. 17:4, 8, 10-11, 32, 40, | David\'s Victory Over Goliath | | 45, 49 | | +-----------------------------------+-----------------------------------+ | 1 Sam. 18:10-12, 24:1-4, 8-12, | Saul\'s Persecution of David and | | 26:5, 7-9, 12-13, 17-18 | David\'s Kindness to Saul | +-----------------------------------+-----------------------------------+ | 1 Sam. 28:7-11, 15-16, 31:1, 3, 6 | Saul\'s Visit to the Witch of | | | Endor and Subsequent Death On the | | | Battlefield | +-----------------------------------+-----------------------------------+ | 2 Sam. 2:4, 5:1-5 | David\'s Anointing Over All | | | Israel | +-----------------------------------+-----------------------------------+ | 2 Sam. 5:6-7, 6:15, 17 | David\'s Capture of Jerusalem and | | | Recovery of the Ark of the | | | Covenant | +-----------------------------------+-----------------------------------+ | 2 Sam. 7:1-5, 8, 12-16 | Giving of the Davidic Covenant | +-----------------------------------+-----------------------------------+ | 2 Sam. 11:2-5, 14-15 | David\'s Sins of Adultery and | | | Murder | +-----------------------------------+-----------------------------------+ | 2 Sam. 12:7, 9-14, 24-25 | Punishment of David and Birth of | | | Solomon | +-----------------------------------+-----------------------------------+ | 2 Sam. 15:1-6, 13-14, 16, 23 | Rebellion of Absalom and Flight | | | of David | +-----------------------------------+-----------------------------------+ | 1 Chron. 21:1-2, 7-10, 12, 14, | David\'s Sin in Numbering the | | 17-18, 25-27 | People | +-----------------------------------+-----------------------------------+ | 1 Kings 1:38-40, 3:5-10 | Anointing of Solomon and His | | | Request for Wisdom | +-----------------------------------+-----------------------------------+ | 1 Kings 6:1, 38, 8:1, 6 | Completion of Israel\'s First | | | Temple | +-----------------------------------+-----------------------------------+ | 1 Kings 10:1-7 | Queen of Sheba\'s Visit With King | | | Solomon | +-----------------------------------+-----------------------------------+ | 1 Kings 11:1-4, 9-13 | Solomon\'s Great Sin and Divine | | | Chastisement | +-----------------------------------+-----------------------------------+ | 1 Kings 12:1-5, 16, 20 | Israel\'s Tragic Civil War | +-----------------------------------+-----------------------------------+ | 1 Kings 17:1-24 | Raising of the Widow of | | | Zarephath\'s Dead Son | +-----------------------------------+-----------------------------------+ | 1 Kings 18:20-40 | Elijah\'s Confrontation on Mt. | | | Carmel | +-----------------------------------+-----------------------------------+ | 2 Kings 2:1, 8-11 | Elijah\'s Supernatural Removal | | | From This Earth | +-----------------------------------+-----------------------------------+ | 2 Kings 5:1-3, 9-14 | The Healing of Naaman | +-----------------------------------+-----------------------------------+ | 2 Kings 6:24-29, 7:1, 3-11, 16 | Deliverance of Starving Samaria | +-----------------------------------+-----------------------------------+ | 2 Chron. 17:3-5, 7-9, 20:1-4, | Jehoshaphat\'s All-Inclusive | | 13-17 | Bible Teaching Program And His | | | Prayer For Deliverance | +-----------------------------------+-----------------------------------+ | Isa. 6:1-8 | Isaiah\'s Vision of God\'s Glory | +-----------------------------------+-----------------------------------+ | Isa. 7:1-4, 10-14 | The Divine Sign Refused by Ahaz | +-----------------------------------+-----------------------------------+ | 2 Kings 11:1-3, 8, 10, 12-16 | The Protection of Joash from | | | Athaliah\'s Bloody Purge | +-----------------------------------+-----------------------------------+ | 2 Chron. 24:15-22 | The Stoning of Zechariah, | | | Judah\'s Godly High Priest | +-----------------------------------+-----------------------------------+ | Jonah 3:1-10 | The Great Revival and Repentance | | | in the City of Nineveh | +-----------------------------------+-----------------------------------+ | 2 Kings 20:1-6, 8-11 | The Extension of Hezekiah\'s Life | +-----------------------------------+-----------------------------------+ | 2 Chron. 33:1-7, 10-13, 15-16 | Conversion of Wicked King | | | Manasseh | +-----------------------------------+-----------------------------------+ | 2 Kings 18:9-12 | Assyrian Captivity of the Ten | | | Northern Tribes | +-----------------------------------+-----------------------------------+ | Isa. 37:33-36 | The Deliverance of Jerusalem from | | | the Assyrians | +-----------------------------------+-----------------------------------+ | 2 Kings 22:1-5, 8-11, 23:1-3 | Discovering the Law of Moses In | | | Josiah\'s Reign | +-----------------------------------+-----------------------------------+ | Jere. 1:4-10, 36:1-4, 6, 16, 20, | Call of Jeremiah and the Burning | | 22-23, 32 | of His Scroll | +-----------------------------------+-----------------------------------+ | Jere. 31:31-34 | Giving of the New Covenant to the | | | house of Israelities | +-----------------------------------+-----------------------------------+ | Ezek. 1:3-6, 13, 15-16, 26-28, | Call of Ezekiel and the Departure | | 3:16-17, 10:3-4, 18, 11:22-23 | of the Glory Cloud | +-----------------------------------+-----------------------------------+ | 2 Chron. 36:14-21 | Destruction of Jerusalem, the | | | First Temple and the Babylonian | | | Captivity | +-----------------------------------+-----------------------------------+ | Dan. 2:27-28, 31-45 | Interpretation of | | | Nebuchadnezzar\'s Dream by Daniel | +-----------------------------------+-----------------------------------+ | Dan. 3:23-28 | Divine Protection of Three Hebrew | | | Men in a Furnace of Fire | +-----------------------------------+-----------------------------------+ | Dan. 5:1-8, 17, 25-28) | Interpreting by Daniel of the | | | Handwriting on the Wall | +-----------------------------------+-----------------------------------+ | Dan. 6:16-23 | Divine Protection of Daniel in a | | | Den of Lions | +-----------------------------------+-----------------------------------+ | 2 Chron. 36:22-23, Ezra 1:5, | The Return Decree of King Cyrus | | 2:64) | | +-----------------------------------+-----------------------------------+ | Ezra 3:10-13, 6:14-15 | Completion of the Second Temple | +-----------------------------------+-----------------------------------+ | Ezra 9:1-6, 10:1-5, 9-12, Neh. | Revivals Under Ezra and Nehemiah | | 8:1-3, 6-12 | | +-----------------------------------+-----------------------------------+ | Esther 8:7, 10-11, 9:1-5, | Deliverance of the Jews From | | | Their Enemies in Esther\'s Time | | 20-23, 26-28 | | +-----------------------------------+-----------------------------------+ | Neh. 2:5, 11, 17-18, 6:15 | Rebuilding of the Jerusalem Walls | +-----------------------------------+-----------------------------------+ | The Book of Ruth | The Story of Ruth and Boaz | +-----------------------------------+-----------------------------------+ | Judges 13--16 | Samson the Judge | +-----------------------------------+-----------------------------------+ **4. Occasions in the Old Testament** ===================================== The Old Testament, which is a foundational text in Judaism and Christianity, covers a wide range of occasions, rituals, and events significant to the religious and cultural life of ancient Israelites[^6^](#fn6){#fnref6.footnote-ref}. []{#_Toc167818824.anchor}**4.1 Creation**: The book of Genesis narrates the creation story, describing how God created the world and all living things in six days and rested on the seventh.[]{#_Toc167818825.anchor} **4.2 The Exodus:** This event marks the liberation of the Israelites from slavery in Egypt, led by Moses. It includes the miraculous parting of the Red Sea and the receiving of the Ten Commandments at Mount Sinai.[]{#_Toc167818826.anchor} **4.3 The Giving of the Law:** God\'s covenant with Israel was established at Mount Sinai, where Moses received the Ten Commandments and other laws, forming the basis of Israelite religious and moral life.[]{#_Toc167818827.anchor} **4.4 The Conquest of Canaan:** Joshua led the Israelites in the conquest of the Promised Land, which was inhabited by various Canaanite tribes.[]{#_Toc167818828.anchor} **4.5 The Judges:** Periods of leadership by judges such as Deborah, Gideon, and Samson, who played crucial roles in Israelite history, delivering the people from oppression and guiding them in matters of law and justice.[]{#_Toc167818829.anchor} **4.6 The Reigns of Kings:** The establishment of monarchy in Israel with kings like Saul, David, and Solomon, each of whom played a significant role in shaping the destiny of the Israelite nation.[]{#_Toc167818830.anchor} **4.7 The Temple Dedication:** King Solomon built the First Temple in Jerusalem, which was dedicated to God with great ceremony and celebration.[]{#_Toc167818831.anchor} **4.8 The Exile and Return:** The Babylonian Exile marked a dark period in Israelite history when they were taken captive to Babylon. The eventual return to Jerusalem under Persian rule, led by figures like Ezra and Nehemiah, marked a restoration of Jewish identity and religious practices.[]{#_Toc167818832.anchor} **4.9 Feasts and Festivals:** The major festivals of Old Testament Israel were, in calendar order, Passover, Unleavened Bread, Firstfruits, the Feast of Weeks (Pentecost), the Feast of Trumpets, the Day of Atonement, and the Feast of Booths (Tabernacles or Ingathering). After the exile, the Jews added memorial days for the fall of Jerusalem (eventually fixed as the Ninth of Ab), Purim, and the Feast of Dedication (Hanukkah). In addition, the Israelites observed the Sabbath every week and the feast of the New Moon every lunar month[^7^](#fn7){#fnref7.footnote-ref}[^8^](#fn8){#fnref8.footnote-ref}. ### **4.9.1 Passover** Instituted as a remembrance of the Israelites\' deliverance from Egypt, Passover is a significant Jewish festival commemorating the sparing of the Hebrew firstborns during the final plague in Egypt. ### **4.9.2 Unleavened Bread** The Feast of Unleavened Bread lasted for one week and followed immediately after Passover. For that week, the Israelites not only ate no bread with yeast, but they also removed all yeast from their homes. They held a sacred assembly on the first and seventh days of the week, and for the whole week they did no work except for the preparation of food. In the context of the exodus, eating bread without yeast signified the haste of their preparation to depart. Because yeast was studiously avoided during this festival, however, it soon became a symbol for the pervasive influence of evil. Yeast was not used in most grain offerings to God (see, for example, Lev 2:11). ### **4.9.3 Firstfruits** The offering of firstfruits took place at the beginning of the harvest and signified Israel\'s gratitude to and dependence on God (Lev 23:9-14). The word \"firstfruits\" translates both resit qasir (\"beginning of harvest\"). The offering of firstfruits described in Leviticus 23:9-14 occurred in conjunction with the Feast of Unleavened Bread and focused on the barley harvest, but there was also an offering of firstfruits associated with the Feast of Weeks (Num 28:26-31 ) in celebration of the wheat harvest. It would seem that Israelites brought the firstfruits of their harvests before the Lord at various times in the course of the agricultural year, but that there was a special firstfruits festival every year in conjunction with Passover, seven weeks before Pentecost (Lev 23:15 ). According to Leviticus 23:9-14, an Israelite would bring a sheaf of the first grain of the harvest to the priest, who would wave it before the Lord as an offering on the day after the Sabbath. At that time the individual offered a yearling lamb and a grain offering as a sacrifice. The Israelites were not to eat of the new harvest until the firstfruits offering had been made. Leviticus 23 does not specifically link the offering of firstfruits with the exodus event, but Deuteronomy 26:1-11 states that when the Israelites brought the firstfruits of their harvest before the priest, they were to acknowledge that God had delivered them from Egypt and had given them the land just as he had promised. The offering of the firstfruits to God was a statement of gratitude and a confession that the benefits of the harvest came by his grace. Also, in giving the very first of their produce to God, Israel learned not to hoard but to trust God for provision. The concept of the firstfruits becomes a theological metaphor both in the Old Testament and the New Testament. Jeremiah 2:3 states that Israel was \"holy to the Lord, the firstfruits of his harvest.\" The image implies that Israel is unique among the nations as the special possession of God. ### **4.9.4 The Feast of Weeks (Pentecost)** The Feast of Weeks occurred seven full weeks after the wave offering of the Firstfruits at Passover (Lev 23:15; Deut 16:9). It celebrated the end of the grain harvest. Because of the fifty-day interval (in the inclusive method of reckoning), it is also known by the Greek name \"Pentecost.\" Like Firstfruits, it took place on the day after the Sabbath. Exodus 23:14-19 refers to the Feast of Weeks when it links the \"Feast of the Harvest\" to the Feast of Unleavened Bread and to the Feast of Ingathering (Booths) as the three major agricultural festivals of Israel (see Deut 16:16 ; 2 Chron 8:13 ). Deuteronomy 16:10 simply stipulates that individuals were to make an offering in proportion to the size of the harvest they had taken in that year, but Leviticus 23:17-20 and Numbers 28:27-30 give much more detailed lists of what the priests were to offer on behalf of the nation. Following the stipulations in Leviticus (the two lists differ slightly), this included burnt offerings of seven male lambs, one bull, and two rams, followed by a sin offering of one goat and a fellowship offering of two lambs. It was a day of sacred assembly in which no work was allowed. The primary focus of the festival was gratitude to God for the harvest. For Christians, Pentecost is of the highest significance; it is the day on which the Spirit was poured out on the church. A question here, however, concerns the significance of the Feast of Weeks for the giving of the Spirit. Why was the Spirit given to the church on an agricultural thanksgiving holiday? The solution is to be found in Joel 2:28-32 ( Heb 3:1-5 ), the text that Peter proclaimed to have been fulfilled by the events witnessed by the Jerusalem crowd that dramatic Sunday ( Acts 2:16-21 ). The catalyst for the Book of Joel was a terrible locust plague that left Israel destitute. Every type of crop, including grapes, olives, wheat, barley, figs, pomegranates, and apples had been ravaged (Joe 1:7-12). The cattle were left without pasture (1:18), and the severity of the catastrophe was compounded by a drought (1:19-20). Even so, Joel held out the prospect of healing if the people would come together in a sacred assembly and repent (2:12-17), and promised an agricultural restoration (2:21-27). Then, having promised an agricultural healing, Joel abruptly proclaims that the Spirit will be poured out on all people regardless of gender, age, or social status (Joel 2:28-32). Joel links the concept of agricultural and economic abundance to spiritual restoration. His choice of the verb \"pour out\" in reference to the Spirit alludes to the healing rains God would send upon the land (2:23). Amos, similarly, speaks of a famine for the word of God (8:11-12), and describes a restoration in terms of an abundant harvest (9:13-15). For these prophets, therefore, a theological link existed between the material blessing of God seen in a rich harvest and the spiritual benefits obtained when God gives his Word and Spirit. While the \"sacred assembly\" to which Joel called the people (2:15-16) may have been simply an ad hoc ceremony of mourning, it is in some ways reminiscent (albeit ironically) of the day of Pentecost. Instead of a thanksgiving harvest festival, in that year the Israelites held a special day of mourning and repentance because of the devastation of the crops. Just as Leviticus 23:21 commanded that all Israel should gather together and there should be no regular business conducted on Pentecost, Joel demanded that all the people, even the bride and bridegroom, assemble before Yahweh for the sacred assembly. It is appropriate, therefore, that the giving of the Spirit in fulfillment of Joel 2:28-32 should have come about on the harvest celebration day of Pentecost. ### **4.9.5 The Feast of Trumpets** The law prescribes that the first day of the seventh month (Tishri) should be a holiday with a sacred assembly and special sacrifice (Lev 23:23-25; Num 29:1-6). Numbers 29:1 states that it is \"a day of trumpet blast\" (yom terua), hence the traditional name \"Feast of Trumpets\" even though that designation does not occur in the Bible. There is some question about whether terua means \"trumpet blast\" in this context, since it can also mean a \"war-cry\" (Jos 6:5) or a \"shout of joy\" (1 Sam 4:5). Numbers 10:1-10, however, establishes that terua can mean both \"trumpet blast\" and that trumpets were sounded at the new moon; the traditional interpretation of this day as a day on which trumpets were sounded is thus reasonable and should be followed. Insomuch as every new moon was a holiday in the Israelite calendar, the question naturally arises as to why the new moon of the seventh month is given special status. Since Tishri 1 became the New Year\'s Day (Rosh Hashanah) in postbiblical Judaism, many believe that the Feast of Trumpets was the ancient Israelite New Year\'s Day as well. Scholars who maintain that Israel observed the beginning of the New Year in autumn (in Tishri) put forth several lines of evidence. For example, Exodus 23:16 states that the Feast of Booths (Tishri 15) occurred \"at the end of the year.\" The Year of Jubilee (and presumably also the Sabbath years) began in Tishri (Lev 25:9). Also, the Gezer Calendar (ca. 925 B.C.) begins with the olive harvest in autumn. These and similar arguments are not compelling, however, and the calendar of festivals especially seems not to have followed an autumnal New Year cycle. Exodus 23:16 provides no real evidence that the early Israelite calendar commenced in autumn. The Feast of Booths is at the end of the agricultural year --- that is, at the end of the harvests but that does not mean that it was the end of the calendar year. For the same reason one would naturally expect the Sabbath year to begin at the close of the previous year\'s harvest. In modern society, analogously, one can speak of an agricultural year, a fiscal year, or an academic year, each of which may differ from the official calendar year. The Gezer Calendar is a schoolboy\'s exercise and not an official calendar. Postbiblical Jewish practice, similarly, is not decisive. The very fact that Tishri is the seventh month should call into question whether it marked the beginning of the year. It is also difficult to see how the Feast of Booths on Tishri 15 could be called \"the end of the year\" if Tishri 1 was New Year\'s Day. Israel\'s calendar of festivals begins not in Tishri but in Abib (Nisan), the first month, of Passover. Exodus 12:2, in fact, explicitly calls the month of the Passover \"the first of the months of your year.\" From the agricultural standpoint, the seventh month was the end of the year, but the beginning of the New Year did not come until the following spring. Ancient Israel did not have a single, uniform calendar throughout its history, and problems in Israelite chronology are well-known. For the calendar of festivals, however, the Feast of Trumpets was not a New Year\'s festival. The two critical texts (Lev 23:23-25; Num 29:1-6) never imply that it had anything to do with the New Year. The Feast of Trumpets did, however, initiate the end of the agricultural and festival year. The seventh month was important for this and for having in it two major holy days, the Day of Atonement and the Feast of Booths. The blasting of trumpets on the first day was therefore in celebration of the commencement of this special month. This is the natural conclusion from the text of Leviticus. Leviticus 23:23-25 simply and briefly states that trumpets are to sound the first day of the seventh month and that it is a sacred holiday; verse 27 follows with the statement that the tenth day of the month is the Day of Atonement and verse 34 with the statement that the fifteenth day is the Feast of Booths. The overall impression is that the seventh month is especially sacred. The use of trumpets to mark the beginning of this month is noteworthy. Trumpets are associated with the theophany on Sinai (Exodus 19:16 Exodus 19:19). Priests sounded trumpets prior to the destruction of Jericho (Jos 6:16), and trumpets were regularly used as a military signal (2 Sam 2:28). Prophets regularly referred to trumpets as warnings of judgment and destruction to come (Jer 4:5; 6:1; Ezek 33:3). Trumpet blasts also signaled the inauguration of a new era, such as the installation of a new king (1 Kings 1:34). The trumpet blasts on the first day of the seventh month were meant to signal to Israel that they were entering a sacred season. The agricultural year was coming to a close; there was to be a reckoning with the sins of the people (the Day of Atonement); and Israel was to reenact the time of sojourning before gaining the promised land (the Feast of Booths). ### **4.9.6 The Day of Atonement**[^9^](#fn9){#fnref9.footnote-ref} {#the-day-of-atonement} The Day of Atonement was Israel\'s most solemn holy day since it was exclusively concerned with atoning for the sin of the people. It is described in detail in Leviticus 16, and the solemnity of the day is underscored by the notation that the Lord spoke to Moses \"after the death of the two sons of Aaron who died when they approached the Lord\" (Lev 16:1). This was not a ceremony to be taken lightly. The Day of Atonement is more briefly described in Leviticus 23:26-32 and Numbers 29:7-11. The Hebrew name Yom Hakkipurim is popularized as \"Yom Kippur.\" The ceremony took place on the tenth day of the seventh month (Tishri 10) and is rich with symbolism. Briefly, the details of the ceremony are as follows. The high priest would first bathe and then put on white undergarments and a white tunic; he would not wear the ceremonial insignia of the high priest. He offered a bull for the sin of himself and his house, and then took a censer with burning coals and incense into the Most Holy Place and sprinkled some blood from the bull on the Ark of the Covenant. He cast lots over two goats; one would be sacrificed and the other became the \"scapegoat\" (the goat for Azazel. He sacrificed one goat for the sin of the people and sprinkled some of its blood on the ark. He then came out of the tent and cleansed the altar with the blood of the bull and the goat. He then put his hands on the head of the scapegoat and confessed the sins of the people over it. An appointed man then took the scapegoat out into the wilderness and released it; he had to wash his clothes and bathe before he could return to the camp. The high priest would leave his white clothing in the tent of the meeting, bathe again, and then put on his regular priestly apparel. The bull and goat that had been sacrificed were to be burned entirely. Aspects of the symbolism of the ceremony are fairly transparent in meaning. By bathing before entering the tent of meeting, the high priest avoided bringing any form of contamination into it. By bathing at the end of the ceremony, he removed the holiness from himself before returning to the community. In wearing linen garments rather than his regular priestly insignia, he showed himself to be a penitent sinner who had stripped himself of all dignity and presumption of rank. The clearest statement of the high priest\'s sinfulness was his sacrifice of a bull for the sin of himself and his family. The real heart of the ceremony, however, and the real point of controversy, is in the sacrifice of one goat and the release of the scapegoat. Two issues are at stake here. First, what is the meaning of the goat \"for Azazel\"? Second, what does this ceremony say about the Israelite concept of atonement? Several interpretations of the goat for Azazel have been proposed. A common interpretation is that Azazel is a goat-demon of the desert. Verse 8 says there was one lot for Yahweh and one lot for Azazel, and this might imply that Azazel, like Yahweh, is the proper name of a supernatural being. Those who hold to this interpretation generally argue that the Israelites sent the goat to Azazel to placate the demon. This analysis is astonishing, however, in light of the prohibition against giving sacrifices to satyrs in a text as close as Leviticus 17:7. Some interpreters, however, take the more conservative line that this was merely a way of sending sin back to Satan. This interpretation is strained, however, since nowhere else does the Old Testament (or the New Testament) speak of returning sin to Satan as if it were his possession. Another interpretation is that Azazel is a cliff from which the goat would be thrown. Others, similarly, take Azazel to mean \"destruction\" and thus understand the goat for Azazel to be a goat that will be destroyed. Either interpretation is possible, but if the goat was simply to be killed in the wilderness one might have expected the text to use more conventional language. A traditional interpretation, however, that is still worthy of acceptance is Azazel is the \"scapegoat, \" that is, a goat to be sent away. This interpretation is found in the Vulgate (Capro emissary) and the Septuagint (apopompaio), and is based on taking Azazel as a combination of ez (\"goat\") and azal (\"depart\"). As such, Azazel is a technical term for a goat taken out and released ritually. Verse 8 thus speaks of one goat for (i.e., as a sacrifice to) Yahweh and one goat for (i.e., to serve as) the scapegoat. This interpretation is in accord with normal Hebrew grammar and Azazel need not be taken as the proper name of a demon. The meaning of the ritual of releasing the scapegoat can only be determined in the context of Israel\'s understanding of atonement. For some time, theologians, especially New Testament scholars, have debated whether the biblical concept of atonement includes a notion of propitiation (that is, whether sacrifice in some sense appeases the wrath of God). Those who reject the idea of propitiation assert that it is a pagan notion that makes God appear vicious. Those who believe that atonement includes propitiation maintain that the justice of God must be reckoned with for the character of God to be consistent. Most of the debate focuses on various New Testament passages such as Romans 3:25-26 and the precise meaning of Greek words such as hilasmos (\"atonement\" or \"propitiation\"). ### **4.9.7 The Feast of Booths (Tabernacles or Ingathering**[^10^](#fn10){#fnref10.footnote-ref} {#the-feast-of-booths-tabernacles-or-ingathering} The Feast of Booths took place on Tishri 15, five days after the Day of Atonement, in what is now mid-October. The festival is described in Leviticus 23:33-43 and Deuteronomy 16:13-15, but the most elaborate presentation of the details of this week is found in Numbers 29:12-40. For seven days the Israelites presented offerings to the Lord, during which time they lived in huts made from palm fronds and leafy tree branches. The stated purpose for living in the booths was to recall the sojourn of the Israelites before they took the land of Canaan (Lev 23:43). The offering of the first day was thirteen bulls, two rams, and fourteen male lambs as burnt offerings, with one goat as a sin offering. Each day thereafter the number of bulls offered was decreased by one. The eighth day was exceptional: one bull, one ram, seven lambs, and one goat were offered (Num 29:12-38). These were all in addition to the grain offerings and freewill offerings (Num 29:39). The week was to be a time of joy as a final celebration and thanksgiving for that year\'s harvest (Deut 16:14-15). The series of offerings for this week constituted an extraordinary expense (71 bulls, 15 rams, 105 lambs, and 8 goats). A burnt offering was entirely consumed by fire; even the priests could not eat it. That expense, coupled with the requirement that the Israelites abandon the comfort of their homes for a week and live in flimsy huts, implies that a principal lesson behind this week was that all the good things of the Promised Land are gifts from God. They cannot be hoarded or taken for granted. At the same time, returning to a period of living as aliens in huts helped to recall the sense of national community experienced in the period of the exodus. Zechariah 14:16-19 looks for an eschatological celebration of the Feast of Booths. The time will come when all the Gentiles will join Israel in participating in this festival and worship the Lord; any nations that do not will suffer drought. Zechariah\'s point is that the Gentiles must identify with Israel in its deliverance and sojourn. **The Postexilic Feasts**. The Ninth of Ab. Ab is the fifth month of the Jewish calendar. Zechariah 7:3-5 alludes to ritual fasting and mourning carried out in the fifth and seventh months in commemoration of the destruction of the temple. Eventually, the Jews settled on the Ninth of Ab as a day to commemorate both the first destruction of the temple by Nebuchadnezzar and the subsequent destruction of Herod\'s temple by the Romans in a.d. 70. **Purim**. Purim was established to celebrate the failure of Haman\'s plot against the Jews as described in the Book of Esther. The festival originally took place on the fourteenth and fifteenth of Adar, the twelfth month. The word \"Purim\" means \"lots\" and refers to the lots Haman cast to find an auspicious day for the destruction of the Jewish race ( Esther 9:18-28 ). ### **4.9.8 Feast of Dedication (Hanukkah or Lights**). Hanukkah was established to commemorate the recapture and cleansing of the temple by Judas Maccabeus from the Greek forces of Antiochus IV in about 164 b.c. The ceremony took place on the twenty-fifth of the ninth month. **The Regular Holidays**[^11^](#fn11){#fnref11.footnote-ref}**.** ***The Sabbath***. The Sabbath was observed every seventh day to commemorate both the creation (Exod 20:11) and the exodus (Deut 5:15). The day was not to be neglected or violated (Num 15:32-36). It would eventually become the object of controversy between Jesus and the Jewish leaders (see Matt 12:1-14; John 9:16). On the other hand, the Sabbath was the basis for major theological developments in the New Testament (John 5:16-30; Heb 3:7-4:11). ***The Feast of the New Moon.*** The first day of every lunar month was observed with the blowing of trumpets and a special sacrifice (Num 10:10; 28:11-15). As a regular, periodic worship day, it is sometimes mentioned in parallel with the Sabbath (2 Kings 4:23; Amos 8:5). These occasions often involved offerings, sacrifices, and communal celebrations. These occasions and events, among others, form the rich tapestry of the Old Testament narrative and continue to be central to Jewish and Christian faith and tradition. **5. Situations in the Old Testament books** ============================================ Here\'s a chronological overview of significant study situations in the Old Testament books: []{#_Toc167819446.anchor}Table 4: Major situations in the Old Testament books Books Situations --------------------------------- ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Genesis The patriarchal narratives in Genesis provide numerous study situations, including the stories of Abraham, Isaac, Jacob, and Joseph. These narratives explore themes of faith, family dynamics, and divine providence. Exodus The book of Exodus recounts the Israelites\' liberation from Egypt, led by Moses. This includes their journey through the wilderness, the giving of the Law at Mount Sinai, and the construction of the Tabernacle, providing ample material for study on themes such as leadership, covenant, and worship. Leviticus Leviticus primarily deals with rituals, laws, and regulations concerning sacrifices, purity, and holiness. It offers insights into Israelite religious practices and the importance of obedience to God\'s commands. Numbers The book of Numbers records the Israelites\' journey from Mount Sinai to the borders of the Promised Land. It includes census data, accounts of rebellion and punishment, and the sending of spies into Canaan, offering lessons on trust, faithfulness, and the consequences of disobedience. Deuteronomy Deuteronomy consists largely of Moses\' farewell speeches to the Israelites before they enter the Promised Land. It reviews the Law and emphasizes the importance of obedience, loyalty to God, and the blessings and curses associated with covenant fidelity. Joshua The book of Joshua recounts the conquest and settlement of the Promised Land under Joshua\'s leadership. It includes accounts of battles, the division of the land among the tribes, and Joshua\'s final address to the people, providing insights into themes of courage, faith, and divine intervention. Judges The book of Judges depicts a tumultuous period in Israel\'s history characterized by cycles of sin, oppression, deliverance, and the leadership of various judges. It offers lessons on the consequences of moral decline and the need for faithful leadership. 1 Samuel 1 Samuel begins with the birth and early life of Samuel, the last judge of Israel, and culminates in the anointing of Saul as king. It explores themes of leadership, obedience, and the tension between human and divine kingship. 2 Samuel 2 Samuel continues the story of King David, highlighting his successes, failures, and the establishment of the Davidic dynasty. It addresses themes such as power, loyalty, repentance, and the consequences of sin. 1 Kings The book of 1 Kings chronicles the reigns of Solomon and his successors, focusing on the building of the Temple, the division of the kingdom, and the prophetic ministries of figures like Elijah and Elisha. It examines themes of wisdom, fidelity, and the importance of prophetic voices. 2 Kings 2 Kings continues the narrative of the divided kingdom, detailing the rise and fall of monarchs in Israel and Judah, their interactions with foreign powers, and the eventual exile of the northern kingdom by Assyria and the southern kingdom by Babylon. It underscores themes of faithfulness, idolatry, and divine judgment. Ruth The book of Ruth is set during the time of the Judges and follows the story of Ruth, a Moabite woman, and her loyalty to her Israelite mother-in-law, Naomi. It explores themes of loyalty, kindness, and the providence of God. 1 Chronicles 1 Chronicles begins with genealogies tracing the lineage of Israel from Adam to King David. It also provides a retelling of David\'s reign, emphasizing his devotion to God and preparations for the construction of the Temple. 2 Chronicles 2 Chronicles continues the history of Israel from the reign of Solomon to the Babylonian exile, focusing on the southern kingdom of Judah. It highlights the importance of faithfulness to God\'s covenant and the role of the Temple in Israelite worship. Ezra The book of Ezra details the return of the exiles from Babylon to Jerusalem under the decree of King Cyrus of Persia. It recounts the rebuilding of the Temple and the efforts to restore the religious practices of the Israelites, emphasizing themes of restoration and renewal. Nehemiah Nehemiah, a contemporary of Ezra, leads the efforts to rebuild the walls of Jerusalem and restore the city\'s defenses. He also addresses issues of social justice and spiritual renewal among the returned exiles, highlighting themes of leadership and perseverance. Esther The book of Esther is set during the Persian period and tells the story of Esther, a Jewish woman who becomes queen of Persia. It recounts her bravery in saving her people from a plot to annihilate them, illustrating themes of courage, providence, and the triumph of good over evil. Job The book of Job addresses the age-old question of why the righteous suffer. It tells the story of Job, a man who faces immense suffering and wrestles with questions of faith, justice, and the nature of God\'s sovereignty. Psalms The book of Psalms is a collection of ancient Hebrew poetry and hymns, covering a wide range of emotions and experiences, including praise, lament, thanksgiving, and wisdom. It provides insights into the spiritual life of ancient Israel and offers prayers for various occasions. Proverbs Proverbs is a collection of wise sayings attributed mainly to King Solomon, offering practical wisdom for daily living. It addresses topics such as wisdom, folly, righteousness, and the fear of the Lord. Ecclesiastes Ecclesiastes, traditionally attributed to Solomon, reflects on the meaning of life and the pursuit of wisdom, pleasure, and wealth. It explores themes of existentialism, the fleeting nature of earthly pursuits, and the ultimate purpose of human existence. Song of Solomon (Song of Songs) This book is a collection of love poems celebrating the beauty of romantic love and the intimacy between a bride and groom. It is rich in imagery and metaphor, illustrating the depth of human relationships and God\'s design for love and marriage. Isaiah The book of Isaiah contains prophecies delivered by the prophet Isaiah during the reigns of multiple kings of Judah. It addresses themes such as judgment, restoration, and the coming of the Messiah, offering both warnings and words of hope to the people of Israel. Lamentations Lamentations is traditionally attributed to the prophet Jeremiah and mourns the destruction of Jerusalem and the suffering of the people of Judah. It consists of poetic laments expressing grief, sorrow, and longing for God\'s mercy. Ezekiel Ezekiel was a prophet during the Babylonian exile, and his book contains visions, prophecies, and symbolic acts illustrating God\'s judgment on Judah and the nations, as well as the future restoration of Israel. Daniel The book of Daniel tells the story of Daniel, a Jewish exile in Babylon who rises to prominence in the royal court due to his wisdom and interpretation of dreams. It also contains apocalyptic visions prophesying future events and the ultimate triumph of God\'s kingdom. Hosea Hosea prophesied in the northern kingdom of Israel during a time of political instability and moral decay. His book uses the metaphor of marital infidelity to illustrate Israel\'s unfaithfulness to God and the consequences of idolatry. Joel Joel\'s prophecy addresses a locust plague that devastates Judah, which he interprets as a harbinger of God\'s judgment. He calls for repentance and promises restoration, including the outpouring of God\'s Spirit on all people. Amos Amos, a shepherd from Judah, prophesied against the social injustices and religious hypocrisy of Israel during the reign of Jeroboam II. His message emphasizes the importance of justice, righteousness, and true worship. Obadiah Obadiah\'s short prophecy pronounces judgment on the nation of Edom for its violence against Judah and its alliance with foreign powers. It also promises restoration for the people of Israel. Jonah The book of Jonah tells the story of the prophet Jonah\'s reluctant mission to the city of Nineveh, where his preaching leads to widespread repentance. It highlights themes of obedience, mercy, and God\'s concern for all people. Micah Micah prophesied during the reigns of several kings of Judah, addressing issues of social injustice, idolatry, and false prophecy. His book includes messages of judgment as well as promises of restoration and redemption. Nahum Nahum\'s prophecy announces the impending downfall of the Assyrian capital, Nineveh, due to its cruelty and oppression. It assures Judah of God\'s justice and protection. Habakkuk Habakkuk questions God\'s justice in the face of violence and corruption in Judah. God responds by announcing the impending Babylonian invasion as a form of judgment but also affirming the ultimate triumph of faith. Zephaniah Zephaniah prophesied during the reign of King Josiah of Judah, warning of God\'s judgment on Judah and the surrounding nations. His book emphasizes the day of the Lord, a time of reckoning and purification. Haggai Haggai encouraged the people of Judah to prioritize the rebuilding of the Temple after their return from exile. His message emphasizes the importance of obedience and dedication to God\'s house. Zechariah Zechariah, a contemporary of Haggai, prophesied about the restoration of Jerusalem and the coming of the Messiah. His book contains apocalyptic visions and Messianic prophecies. Malachi Malachi\'s prophecy addresses the spiritual apathy and religious hypocrisy of the post-exilic community. He calls for repentance, warns of God\'s judgment, and anticipates the coming of the Messiah. These are just some of the significant study situations found in the Old Testament books, providing rich material for exploration and reflection on theological, ethical, and historical themes. **6. The purposes of the Old Testament books** ============================================== There are several purposes for which the Old Testament was written. These purposes are explained in table 4 below: []{#_Toc167819447.anchor}Table 3 The purposes of the Old Testament books Book Purpose --------------------------------- ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Genesis Genesis serves as the foundational text for the Israelite religion and provides the origins of the universe, humanity, and the Israelite people. It establishes key theological concepts such as creation, covenant, sin, and redemption. Exodus The primary purpose of Exodus is to recount the liberation of the Israelites from slavery in Egypt and the establishment of the covenant relationship between God and his people at Mount Sinai. It emphasizes themes of redemption, deliverance, and obedience to God\'s law. Leviticus Leviticus outlines the rituals, laws, and regulations governing Israelite worship, priesthood, and ethical conduct. Its purpose is to promote holiness, purity, and reverence for God among the Israelites. Numbers Numbers records the Israelites\' journey through the wilderness, including their organization as a nation, their rebellion and punishment, and the preparation for entering the Promised Land. Its purpose is to demonstrate God\'s faithfulness, sovereignty, and provision for his people despite their disobedience. Deuteronomy Deuteronomy serves as a recapitulation of the Law given at Sinai and Moses\' final exhortation to the Israelites before they enter the Promised Land. Its purpose is to renew the covenant relationship between God and Israel, emphasizing obedience, loyalty, and blessings for covenant fidelity. Joshua Joshua recounts the conquest and settlement of the Promised Land under Joshua\'s leadership. Its purpose is to demonstrate God\'s faithfulness in fulfilling his promises to Israel and to establish the Israelites in their inheritance. Judges Judges describes a cycle of apostasy, oppression, deliverance, and temporary peace in Israel during the period of the judges. Its purpose is to highlight the consequences of disobedience and the need for faithful leadership and covenant loyalty. Ruth Ruth tells the story of Ruth\'s loyalty to her Israelite mother-in-law, Naomi, and her eventual marriage to Boaz. Its purpose is to illustrate God\'s providence, redemption, and inclusion of foreigners into the community of faith. 1 Samuel 1 Samuel records the transition from the period of the judges to the establishment of the monarchy in Israel under Saul and later David. Its purpose is to demonstrate the importance of seeking God\'s guidance, the pitfalls of human kingship, and the rise of the Davidic dynasty. 2 Samuel 2 Samuel continues the narrative of David\'s reign, highlighting his successes, failures, and the establishment of the Davidic covenant. Its purpose is to emphasize the qualities of a godly leader, the consequences of sin, and the promise of a future Messiah from the line of David. 1 Kings 1 Kings chronicles the reigns of Solomon and his successors, focusing on the building of the Temple, the division of the kingdom, and the prophetic ministries of Elijah and Elisha. Its purpose is to evaluate the kings of Israel and Judah based on their faithfulness to the covenant and to demonstrate the consequences of idolatry and disobedience. 2 Kings 2 Kings continues the narrative of the divided kingdom, detailing the reigns of monarchs in Israel and Judah, their interactions with foreign powers, and the eventual exile of both kingdoms. Its purpose is to emphasize the importance of covenant fidelity and the inevitability of divine judgment for disobedience. 1 Chronicles 1 Chronicles provides a genealogical record of Israel from Adam to David and recounts David\'s reign, focusing on his dedication to God and preparations for building the Temple. Its purpose is to establish David\'s legitimacy as king and to emphasize the importance of worship and obedience to God\'s commands. 2 Chronicles 2 Chronicles continues the history of Israel from the reign of Solomon to the Babylonian exile, focusing on the southern kingdom of Judah. Its purpose is to highlight the significance of the Temple in Israelite worship and the importance of faithfulness to God\'s covenant for national prosperity. Ezra Ezra recounts the return of the exiles from Babylon to Jerusalem under the decree of King Cyrus and the rebuilding of the Temple. Its purpose is to demonstrate God\'s faithfulness in fulfilling his promises of restoration and to call the people to renew their commitment to the covenant. Nehemiah Nehemiah describes the rebuilding of the walls of Jerusalem under Nehemiah\'s leadership and his efforts to restore the spiritual and social integrity of the returned exiles. Its purpose is to emphasize the importance of leadership, perseverance, and devotion to God\'s law. Esther Esther tells the story of Esther, a Jewish woman who becomes queen of Persia and saves her people from a plot to destroy them. Its purpose is to illustrate God\'s providence and protection of his people, even in the midst of adversity. Job Job explores the problem of suffering and the mystery of divine providence through the experiences of the righteous sufferer, Job. Its purpose is to challenge conventional wisdom about the relationship between righteousness and prosperity and to affirm trust in God\'s sovereignty and wisdom. Psalms Psalms is a collection of prayers, hymns, and poetry expressing the full range of human emotions and experiences in relation to God. Its purpose is to provide a guide for worship and prayer and to foster intimacy with God through heartfelt expression. Proverbs Proverbs offers practical wisdom for daily living, focusing on topics such as righteousness, humility, diligence, and the fear of the Lord. Its purpose is to impart moral instruction and cultivate character and discernment in its readers. Ecclesiastes Ecclesiastes reflects on the meaning of life and the pursuit of wisdom, pleasure, and wealth, ultimately finding fulfillment in reverence for God. Its purpose is to challenge worldly notions of success and to point to the ultimate purpose of human existence in God. Song of Solomon (Song of Songs) Song of Solomon celebrates the beauty of romantic love and the intimacy between a bride and groom. Its purpose is to affirm the goodness of human sexuality and the divine institution of marriage. Isaiah Isaiah contains prophecies addressing the political, social, and spiritual challenges facing Judah and the nations. Its purpose is to call the people to repentance, announce God\'s judgment and redemption, and proclaim the coming of the Messiah. Jeremiah Jeremiah delivers messages of warning and hope to the people of Judah, calling them to repentance and announcing the coming Babylonian exile. Its purpose is to expose the nation\'s spiritual adultery, reaffirm God\'s covenant faithfulness, and offer assurance of restoration. Lamentations Lamentations mourns the destruction of Jerusalem and the suffering of the people of Judah, while also expressing hope in God\'s mercy and faithfulness. Its purpose is to provide a vehicle for communal lamentation and to affirm trust in God\'s sovereignty. Ezekiel Ezekiel prophesies to the exiles in Babylon, using symbolic acts and visions to convey God\'s judgment on Judah and the nations, as well as the promise of restoration and spiritual renewal. Its purpose is to call the exiles to repentance, reassure them of God\'s presence, and foreshadow the coming of the Messiah. Daniel Daniel serves in the royal court of Babylon and receives visions and dreams predicting the rise and fall of empires and the ultimate triumph of God\'s kingdom. Its purpose is to encourage faithfulness in the face of persecution and to affirm God\'s sovereignty over human history. Hosea Hosea prophesies against the spiritual adultery of Israel and calls the people to return to God. Its purpose is to illustrate God\'s steadfast love and faith Joel Joel prophesies the Day of the Lord, a time of judgment and restoration, calling the people to repentance and offering hope for salvation. Amos Amos denounces social injustice and religious hypocrisy in Israel and the surrounding nations, warning of impending judgment but also offering the possibility of restoration through genuine repentance. Obadiah Obadiah pronounces judgment on the nation of Edom for their pride and violence against Israel, affirming God\'s sovereignty and justice. Jonah Jonah recounts the prophet Jonah\'s reluctant mission to Nineveh, emphasizing God\'s mercy and compassion for all people, even those considered enemies of Israel. Micah Micah condemns social injustice and false religion in Israel and Judah, while also offering hope for future restoration and the coming of a righteous ruler from Bethlehem. Nahum Nahum prophesies the downfall of the Assyrian empire and the vindication of Judah, emphasizing God\'s sovereignty and justice. Habakkuk Habakkuk wrestles with the problem of evil and injustice, questioning God\'s actions but ultimately affirming faith in His sovereignty and justice. Zephaniah Zephaniah warns of the coming Day of the Lord, a time of judgment on Judah and the nations, but also offers hope for a remnant who will seek refuge in the Lord. Haggai Haggai encourages the returned exiles to prioritize the rebuilding of the temple and to renew their commitment to God, promising blessings for obedience. Zechariah Zechariah prophesies the restoration of Jerusalem, the coming of the Messiah, and the establishment of God\'s kingdom, calling the people to repentance and faith. Malachi Malachi confronts the people\'s spiritual apathy and disobedience, calling them to return to God and promising blessings for those who fear and obey Him. Understanding the purposes of these Old Testament books helps readers grasp the breadth and depth of the biblical narrative, as well as the timeless truths and theological themes they contain. Summary of the general purposes of the Old Testament books were mentioned below: **7. Historical Books (Genesis-Esther)** ======================================== These books provide a historical account of God\'s dealings with the nation of Israel, from its inception through its various trials, triumphs, and periods of disobedience and restoration. They emphasize God\'s faithfulness to His covenant promises, the consequences of obedience and disobedience, and the role of human leaders in shaping the destiny of Israel. **8. Wisdom and Poetry Books (Job-Song of Solomon)** ==================================================== These books offer practical wisdom for daily living, exploring themes such as the nature of suffering, the pursuit of wisdom, the importance of righteousness, the beauty of romantic love, and the fear of the Lord. They provide a range of literary forms, including poetry, proverbs, and philosophical reflections, to convey timeless truths about human experience and the nature of God. **9. Prophetic Books (Isaiah-Malachi)** ======================================= The prophetic books contain messages from God delivered through prophets to His people, calling them to repentance, announcing judgment for sin, and offering hope for future restoration. They address issues of social justice, religious hypocrisy, idolatry, and the coming judgment and redemption of Israel and the nations. They often employ vivid imagery, symbolism, and apocalyptic language to convey their messages and emphasize God\'s sovereignty over history. **10. Pentateuch (Genesis-Deuteronomy)** ======================================== The Pentateuch, also known as the Torah or the Law, provides the foundational narrative and legal framework for the Israelite nation. It recounts the origins of the universe, humanity, and Israel, establishes the covenant relationship between God and His people, and outlines the moral, ceremonial, and civil laws that govern Israelite society. It emphasizes the importance of obedience to God\'s commands, the holiness of God, and the need for faithfulness to the covenant. **11. Narrative Books (Joshua-Esther)** ======================================= These books present narratives of significant events, characters, and themes in Israel\'s history, illustrating God\'s providential care, justice, and mercy. They highlight the human experience of faith, doubt, courage, and repentance, and the ways in which God works through imperfect individuals and nations to accomplish His purposes. They serve to instruct, inspire, and challenge readers to trust in God\'s faithfulness and to live according to His will. Overall, the Old Testament books collectively convey the story of God\'s relationship with His people, the principles of righteous living, and the hope of redemption and restoration through the promised Messiah. They offer timeless wisdom, guidance, and encouragement for believers of all generations. **12. References** ================== Block, D. I. "Feasts and Festivals of Israel." *ISBE*, n.d., 3:529-32.Brotzman, Ellis R., and Eric J. Tully. "Old Testament Textual Criticism: A Practical Introduction.2nd Ed. Grand Rapids: Baker Academic," 2016.Elwell, Walter A. "Entry for 'Feasts and Festivals of Israel'\". Evangelical Dictionary of Theology," 1997."Major BiBlical EvEnts: Old TEstaMEnt REviEw." *H the Encounter Bible Study Program for Middle-School Students*, n.d. https://assets.ctfassets.net/bkhdaotrdt57/2zFRucjDX5yKLh1sY5igC/84b1f3b04c3fc59a69a4a942fe74ce39/Encounter-Old-Testament-Summary-Ascension.pdf\_10355.Sayers, Brian. "Biblical Occasions for Fasting," 2020, 2--5.Swete, Henry Barclay. "An Introduction to the Old Testament in Greek." *An Introduction to the Old Testament in Greek*, 2010. https://doi.org/10.1017/cbo9780511706776.Willmington, Harold. "100 of the Most Important or Well-Known Old Testament Events," 2018. **New Testament Survey** The New Testament is divided into five sections: the Gospels (Matthew through John), history (the book of Acts), the Pauline Epistles (Romans through Philemon), the [General Epistles](https://www.gotquestions.org/general-epistles.html) (Hebrews through Jude), and prophecy (the book of Revelation). The New Testament was written from approximately A.D. 45 to approximately A.D. 95. The New Testament was written in Koine Greek (common Greek, the everyday form of the Greek language in the first century A.D.)\ \ The Gospels give us four different, yet not conflicting, accounts of the birth, life, ministry, death, and resurrection of Jesus Christ. The Gospels demonstrate how Jesus was the promised Messiah of the Old Testament and lay the foundation for the teaching of the rest of the New Testament. The book of Acts records the deeds of Jesus\' apostles, the men Jesus sent out into the world to proclaim the Gospel of salvation. Acts tells us of the beginning of the church and its rapid growth in the first century A.D. The Pauline Epistles, written by the Apostle Paul, are letters to specific churches - giving official Christian doctrine and the practice that should follow that doctrine. The General Epistles compliment the Pauline Epistles with additional teaching and application. The book of Revelation prophesies the events that will occur in the end times. A survey of the New Testament is a powerful and rewarding study. The New Testament tells us of Jesus\' death on the cross on our behalf - and what our response should be to His death. The New Testament focuses on giving solid Christian teaching along with the practical results that should follow that teaching. Below are links to summaries of the various books of the New Testament. We sincerely hope you find our New Testament Survey beneficial in your walk with Christ. **Summary of the Gospel of Matthew** **Author: **This book is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is exactly what would be expected of a man who was once a tax collector. Matthew has a keen interest in accounting (18:23-24; 25:14-15). The Gospel of Matthew is very orderly and concise. Rather than write in chronological order, Matthew arranges this Gospel through six discussions. As a tax collector, Matthew possessed a skill that makes his writing all the more exciting for Christians. Tax collectors were expected to be able to write in a form of shorthand, which essentially meant that Matthew could record a person's words as they spoke, word for word. This ability means that the words of Matthew are not only inspired by the Holy Spirit, but should represent an actual transcript of some of Christ's sermons. For example, the Sermon on the Mount, as recorded in chapters 5-7, is almost certainly a perfect recording of that great message. Full article: Who wrote the book of Matthew? Who was the author of Matthew? Date of Writing: As an apostle, Matthew wrote the Gospel of Matthew in the early period of the church, probably in A.D. 55-65. This was a time when most Christians were Jewish converts, so Matthew's focus on Jewish perspective in this Gospel is understandable. Purpose of Writing: Matthew intends to prove to the Jews that Jesus Christ is the promised Messiah. More than any other Gospel, the Gospel of Matthew quotes the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes in detail the lineage of Jesus from David, and uses many forms of speech that Jews would have been comfortable with. Matthew's love and concern for his people is apparent through his meticulous approach to telling the gospel story. Key Verses: Matthew 5:17: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." Matthew 5:43-44: "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you." Matthew 6:9-13: "This, then, is how you should pray: 'Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one." Matthew 16:26: "What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?" Matthew 22:37-40: \"Jesus replied, \'\"Love the Lord your God with all your heart and with all your soul and with all your mind.\" This is the first and greatest commandment. And the second is like it: \"Love your neighbor as yourself.\" All the Law and the Prophets hang on these two.\'\" Matthew 27:31: "After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him." Matthew 28:5-6: "The angel said to the women, \'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay.\'" Matthew 28:19-20: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." Brief Summary: The Gospel of Matthew discusses the lineage, birth, and early life of Christ in the first two chapters. From there, the book discusses the ministry of Jesus. The descriptions of Christ's teachings are arranged around "discourses" such as the Sermon on the Mount in chapters 5 through 7. Chapter 10 involves the mission and purpose of the disciples; chapter 13 is a collection of parables; chapter 18 discusses the church; chapter 23 begins a discourse about hypocrisy and the future. Chapters 21 through 27 discuss the arrest, torture, and execution of Jesus. The final chapter describes the Resurrection and the Great Commission. Connections: Because Matthew's purpose is to present Jesus Christ as the King and Messiah of Israel, he quotes from the Old Testament more than any of the other three Gospel writers. Matthew quotes more than 60 times from prophetic passages of the Old Testament, demonstrating how Jesus fulfilled them. He begins his Gospel with the genealogy of Jesus, tracing Him back to Abraham, the progenitor of the Jews. From there, Matthew quotes extensively from the prophets, frequently using the phrase "as was spoken through the prophet(s)" (Matthew 1:22-23, 2:5-6, 2:15, 4:13-16, 8:16-17, 13:35, 21:4-5). These verses refer to the Old Testament prophecies of His virgin birth (Isaiah 7:14) in Bethlehem (Micah 5:2), His return from Egypt after the death of Herod (Hosea 11:1), His ministry to the Gentiles (Isaiah 9:1-2; 60:1-3), His miraculous healings of both body and soul (Isaiah 53:4), His speaking in parables (Psalm 78:2), and His triumphal entry into Jerusalem (Zechariah 9:9). Practical Application: The Gospel of Matthew is an excellent introduction to the core teachings of Christianity. The logical outline style makes it easy to locate discussions of various topics. Matthew is especially useful for understanding how the life of Christ was the fulfillment of the Old Testament prophecies. Matthew's intended audience was his fellow Jews, many of whom---especially the Pharisees and Sadducees---stubbornly refused to accept Jesus as their Messiah. In spite of centuries of reading and studying the Old Testament, their eyes were blinded to the truth of who Jesus was. Jesus rebuked them for their hard hearts and their refusal to recognize the One they had supposedly been waiting for (John 5:38-40). They wanted a Messiah on their own terms, one who would fulfill their own desires and do what they wanted Him to do. How often do we seek God on our own terms? Don't we reject Him by ascribing to Him only those attributes we find acceptable, the ones that make us feel good---His love, mercy, grace---while rejecting those we find objectionable---His wrath, justice, and holy anger? We dare not make the mistake of the Pharisees, creating God in our own image and then expecting Him to live up to our standards. Such a god is nothing more than an idol. The Bible gives us more than enough information about the true nature and identity of God and Jesus Christ to warrant our worship and our obedience. **Summary of the Gospel of Mark** Author: Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author. He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13). From Peter he received first-hand information of the events and teachings of the Lord, and preserved the information in written form. It is generally agreed that Mark is the John Mark of the New Testament (Acts 12:12). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home. Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37-38). However, near the end of Paul's life he called for Mark to be with him (2 Timothy 4:11). Full article: Who wrote the book of Mark? Who was the author of Mark? Date of Writing: The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55-59. Purpose of Writing: Whereas Matthew is written primarily to his fellow Jews, Mark's gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples. Key Verses: Mark 1:11: "And a voice came from heaven: 'You are my Son, whom I love; with you I am well pleased.'" Mark 1:17: "'Come, follow Me,' Jesus said, 'and I will make you fishers of men.'" Mark 10:14-15: "He said to them, 'Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.'" Mark 10:45: "For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many." Mark 12:33: "To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices." Mark 16:6: "'Don't be alarmed,' he said. 'You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him.'" Brief Summary: This gospel is unique because it emphasizes Jesus' actions more than His teaching. It is simply written, moving quickly from one episode in the life of Christ to another. It does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage. After the introduction of Jesus at His baptism, Jesus began His public ministry in Galilee and called the first four of His twelve disciples. What follows is the record of Jesus' life, death and resurrection. Mark's account is not just a collection of stories, but a narrative written to reveal that Jesus is the Messiah, not only for the Jews, but for the Gentiles as well. In a dynamic profession, the disciples, led by Peter, acknowledged their faith in Him (Mark 8:29-30), even though they failed to understand fully His Messiahship until after His resurrection. As we follow His journeys through Galilee, the surrounding areas, and then to Judea, we realize what a rapid pace He set. He touched the lives of many people, but He left an indelible mark on His disciples. At the transfiguration (Mark 9:1-9), He gave three of them a preview of His future return in power and glory, and again it was revealed to them who He was. However, in the days leading to His final trip to Jerusalem, we see them bewildered, fearful and doubting. At Jesus' arrest, He stood alone after they fled. In the following hours of the mock trials, Jesus boldly proclaimed that He is the Christ, the Son of the Blessed One, and that He would be triumphant at His return (Mark 14:61-62). The climactic events surrounding the crucifixion, death, burial and resurrection were not witnessed by most of His disciples. But several faithful women did witness His passion. After the Sabbath, early in the morning of the first day of the week, they went to the tomb with burial spices. When they saw the stone had been rolled away, they entered the tomb. It was not the body of Jesus they saw, but an angel robed in white. The joyful message they received was, "He is risen!" Women were the first evangelists, as they spread the good news of His resurrection. This same message has been broadcast throughout the world in the following centuries down to us today. Connections: Because Mark's intended audience was the Gentiles, he does not quote as frequently from the Old Testament as Matthew, who was writing primarily to the Jews. He does not begin with a genealogy to link Jesus with the Jewish patriarchs, but begins instead with His baptism, the beginning of His earthly ministry. But even there, Mark quotes from an Old Testament prophecy regarding the messenger---John the Baptist---who would exhort the people to "prepare the way for the Lord" (Mark 1:3; Isaiah 40:3) as they awaited the coming of their Messiah. Jesus does refer to the Old Testament in several passages in Mark. In Mark 7:6, Jesus rebukes the Pharisees for their superficial worship of God with their lips while their hearts were far from Him and refers to their own prophet, Isaiah, to convict them of their hardheartedness (Isaiah 29:13). Jesus referred to another Old Testament prophecy which was to be fulfilled that very night as the disciples would be scattered like sheep without a shepherd when Jesus was arrested and put to death (Mark 14:27; Zechariah 13:7). He referred again to Isaiah when He cleansed the Temple of the money-changers (Mark 11:15-17; Isaiah 56:7; Jeremiah 7:11) and to the Psalms when He explained that He was the chief Cornerstone of our faith and of the Church (Mark 12:10-11; Psalm 118:22-23). Practical Application: Mark presents Jesus as the suffering Servant of God (Mark 10:45) and as the One who came to serve and sacrifice for us, in part to inspire us to do the same. We are to minister as He did, with the same greatness of humility and devotion to the service of others. Jesus exhorted us to remember that to be great in God's kingdom, we must be the servant of all (Mark 10:44). Self-sacrifice should transcend our need for recognition or reward, just as Jesus was willing to be abased as He lay down His life for the sheep. **Summary of the Gospel of Luke** Author: The Gospel of Luke does not identify its author. From Luke 1:1-4 and Acts 1:1-3, it is clear that the same author wrote both Luke and Acts, addressing both to "most excellent Theophilus," possibly a Roman dignitary. The tradition from the earliest days of the church has been that Luke, a physician and a close companion of the Apostle Paul, wrote both Luke and Acts (Colossians 4:14; 2 Timothy 4:11). This would make Luke the only Gentile to pen any books of Scripture. Full article: Who wrote the book of Luke? Who was the author of Luke? Date of Writing: The Gospel of Luke was likely written between A.D. 58 and 65. Purpose of Writing: As with the other two synoptic gospels---Matthew and Mark---this book's purpose is to reveal the Lord Jesus Christ and all He "began to do and to teach until the day he was taken up to heaven" (Acts 1:1-2). The Gospel of Luke is unique in that it is a meticulous history---an "orderly account" (Luke 1:3) consistent with Luke's medical mind---often giving details the other accounts omit. Luke's history of the life of the Great Physician emphasizes His ministry to---and compassion for---Gentiles, Samaritans, women, children, tax collectors, sinners, and others regarded as outcasts in Israel. Key Verses: Luke 2:4-7: "So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn." Luke 3:16, \"John answered them all, \'I baptize you with water. But one

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