Enter the Bible - Books: Exodus Themes Summary Exodus begins with a depiction of Israel's servitude in Egypt and God's selection of Moses to move Israel out of that servitude. Pharaoh contests this intention of God, and God responds by sending plagues on Egypt that culminate with the death of the firstborn and deliverance at the sea. Israel prepares for this deliverance by founding the Passover and responds with triumphant singing after the deliverance. Israel journeys to Sinai, murmuring along the way. At Sinai, Israel receives the Ten Commandments and the covenant relationship is established. While Moses is receiving additional instructions from God on Sinai-notably the designs for the tabernacle-Israel rebels by building the golden calf. Moses intercedes successfully for Israel, and God relents and recommits to the covenant. Israel then builds the tabernacle as instructed. So What? The foundational narratives of the book of Exodus seek to articulate the Lord's claim to Israel's allegiance and to shape the identity of Israel, its liturgical practices, and its legal traditions. Where Do I Find It? Exodus is the second book of the Old Testament. It follows Genesis and precedes Leviticus. Who Wrote It?

Traditionally Moses is understood as the author, although the book of Exodus does not make that direct assertion. While many interpreters concede great antiquity to many sections of the book and even consider Moses at the core of its origin, Moses is not seen as the single author in a contemporary sense of authorship. One view is to posit extensive documents that were later merged into the common narrative we now have. Another view posits continued editorial development with concerns of later generations periodically reflected in the narrative, with the result being layers within the final narrative rather than the merger of preexistent narratives. When Was It Written? Dating the book of Exodus is interconnected with the issue of authorship. If Moses is regarded as the sole author, then the date of composition is several centuries before the time of David. If one adopts the documentary hypothesis, then the earliest strand was written in the period of David and Solomon and the latest in the exilic or postexilic period, with final editorial work being completed in the postexilic era. If one understands the origins of book along a more supplementary model, then composition extends from a time prior to David to the postexilic period. What's It About?

Exodus narrates Israel's deliverance from Egyptian tyranny, the establishment of God's covenant with Israel, the reception of core commandments at Sinai, the paradigmatic rebellion of Israel in the golden calf incident, and the obedient building of the tabernacle through which God would be present to accompany Israel to the promised land. How Do I Read It? The book of Exodus can be read as testimony. Exodus narrates the movement from servitude in Egypt to serving Yahweh, the Lord. The preface to the Ten Commandments sets the core message: "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery" (20:2). From this core, Israel forges practices of social justice and liturgical commemoration. The book also attests to Israel's persistent and increasing rebellion against serving Yahweh. The foundational narratives of Israel's rebellion and obedience are bracketed by Yahweh's persistent fidelity to the covenant with Israel. Readers are to understand these narratives as anchor points for shaping the covenantal story from generation to generation. 1. Servitude in and Deliverance from Egypt (Exodus 1:1-15:21) A.

Growth, Bondage, and Survival (Exodus 1:1-2:25) As Joseph recedes from memory, Israel enters into ever-intensifying bondage in Egypt until they cry out and get noticed. B. Call and Preparation of Moses (Exodus 3:1-7:7) Moses is called by God to bring Israel out of Egypt; early preparations encounter resistance. C. Plagues (Exodus 7:8-10:29) God both solidifies and breaks down Pharaoh's resistance. D. Preparations for Departure and Commemoration (Exodus 11:1-13:16) The institution of the Passover centers Israel's preparation for leaving Egypt. E. Crossing at the Sea (Exodus 13:17-14:31) At the sea, God defeats Pharaoh and his forces, and Israel moves outside of Egypt. F. Songs at the Sea (Exodus 15:1-21) Israel celebrates the victory of their God. 2. Journey to Sinai (Exodus 15:22-18:27) A.

Testing God (Exodus 15:22-17:7) God tests Israel's obedience and provides for their needs while Israel tests God through challenging Moses' leadership. B. Defeat of the Amalekites (Exodus 17:8-16) Israel encounters its first enemy outside of Egypt. C. Structuring for Everyday (Exodus 18:1-27) Moses tells his father-in-law what God has done, and his father-in-law offers suggestions for handling the routine affairs of governance. 3. Revelation at Sinai (Exodus 19:1-24:18) A. God at Sinai (Exodus 19:1-25) In a theophany, God appears to Israel and Israel pledges its obedience. B. The Ten Commandments (Exodus 20:1-21) The Ten Commandments are disclosed directly to Israel. C. The Book of the Covenant (Exodus 20:22-23:33) Moses receives statutes and ordinances that govern both Israel's social relationships and sacrificial calendar. D.

The Covenant Sealed (Exodus 24:1-18) Israel and God seal their covenantal relationship 4. Instructions for Tabernacle and Priesthood (Exodus 25:1-31:18) Moses receives instructions for building the tabernacle, for its furnishings, and for priestly garments. 5. Rebellion, Forgiveness, and Renewed Presence (Exodus 32:1-34:35) A. The Golden Calf (Exodus 32:1-6) Israel constructs a golden calf in the absence of Moses. B. Dialogue: Petition, Forgiveness, and Presence (Exodus 32:7-34:9) God decides to abandon Israel, but Moses succeeds in petitioning God to forgive and to remain among Israel. C. Covenant Renewed (Exodus 34:10-35) The covenant between God and Israel is renewed by God. 6. Following Instructions (Exodus 35:1-40:38) In an act of obedience, the tabernacle and priestly garments are made exactly as instructed. AUTHOR: Richard W.

Nysse, Professor of Old Testament When interpreters move beyond the notion of a single author, such as Moses, writing in the manner of a reporter merely stating facts, then the background of Exodus becomes complicated. Some interpreters conclude that several complete narratives (now merged into one) existed behind the present composition. Such documents are given dates ranging from the early monarchy to the postexilic era. For example, the mountain and sanctuary mentioned in Exodus 15:17 are understood to be Mount Zion and the Temple, forcing a date many centuries after Moses. Interpreters who posit an extended period of editorial activity recognize the reflection of the concerns of multiple eras in Israel. For example, the ebb and flow of leadership within the tribe of Levi is understood to reflect subsequent shifts within priestly hierarchies. In both cases the concerns of the exilic and postexilic periods for identity as the covenantal people of God are represented in the narratives in their present form. The story of the Exodus was retold to shape identity and practice in later eras and some of that recasting has entered into the canonical form of the foundational narrative itself. AUTHOR: Richard W.

Nysse, Professor of Old Testament · Book of the covenant. The term "book of the covenant" commonly refers to Exodus 20:22-23:33, but the reference to "all the words that the LORD has spoken" in 24:3 has led some to include the Decalogue as well. Further, Exodus 19-24 is considered a unit despite its probable extended process of composition. The laws in Exodus 20:22-23:33 have different forms, and scholars have developed varying classification systems. A commonly employed set distinguishes casuistic laws from apodictic laws. The former occur in Exodus 21:1-22:17 and are constructed with an "If…, then…" pattern. The latter occur in Exodus 20:22-26 and 22:18-23:19, are characterized by direct prohibition, and use an imperative form: "You shall/shall not…." The infractions mentioned in the laws suggest a settled, not nomadic, lifestyle, but the lack of any mention of monarchic practices suggests an early date for the core material.

The extent of later revisions embedded in the present text is debated, but specific laws were clearly revised later in Israel's history. For example, Leviticus 25 and Deuteronomy 15 provided evidence of significant later revision of the slave law in Exodus 21. · Composition history. As soon as interpreters recognize that Exodus was not composed by a single author such as Moses, they are confronted by a complex and ambiguous history of composition. The book of Exodus does not itself claim Moses as the author in any modern sense of authorship. Data such as two narratives introducing the divine name (Exodus 3 and 6) and variations in the name of Moses father-in-law (Exodus 2 and 18) undergirded the theory of multiple narratives telling the Exodus story, each at the same time reflecting concerns of its own era. The documentary hypothesis, as it was termed, posited a collation of these prior narrations into one continuous narrative in the postexilic period. Confidence in this reconstruction has diminished, but that has not led to a return to the notion of a single author such as Moses. Rather, there has been recognition of prior blocks of material such as Exodus 21-23.

The period of composition is thus seen as an ongoing process of telling and retelling of the accounts to shape identity and to form practice in varied circumstances, most of which are now no longer recoverable with historical exactness. · Connections to the rest of the Pentateuch. Exodus can be read as a freestanding book moving from building store cities in slavery to building a tabernacle in service to a liberating and forgiving God. However, there are many indications that those who shaped the present form of the book intended it to be part of a larger whole. Exodus 1, for example, begins by tying Exodus to Genesis by means of a genealogy of the family of Jacob. Israel's plight commences with a Pharaoh who did not know Joseph, but the reader presumably knows from the narratives at the end of Genesis what Joseph had earlier meant to Egyptian survival. When God hears the cries of Israel at the end of Exodus 2, God remembers the covenant with Abraham, Isaac, and Israel, again connecting Exodus with Genesis. Exodus is also linked to the remainder of the Pentateuch.

For example, God's instructions for the appointment of priests (Exodus 29) are not fully implemented until Leviticus 8, and the book ends with clear indications of further journeying. Sinai is not imagined as the destination point. · Date of the exodus. For most interpreters determining the date of the exodus has become more complicated than simply moving back 480 years from the building of the temple by Solomon (1 Kings 6). The same can be said for determining the length of the period of enslavement in Egypt. Genesis 15:13 mentions four hundred years of oppression but speaks of returning to the land of Abraham's sojourning in four generations. The genealogy in Exodus 6:14-25 also works with a four-generation structure. If 1 Kings 6:1 is the starting point, attempts are made to correlate the archaeological data in Palestine with a conquest forty years after 1446 B.C.E. Proposed alignments have caveats and counter interpretations.

The Merneptah Stela, dating from approximately 1210 B.C.E., mentions a group named Israel and it provides many interpreters with an anchor date leading to the conclusion that the mid-1200s is the likely date of the exodus. Other interpreters have abandoned the quest for a date, positing that the conquest was a matter of small infiltrations or a peasant revolt joined at most by a few groups from Egypt. In this view there is no need to find a specific date for the exodus. The nature of the biblical narrative and the way the Bible's authority is understood influence these views on the date of the exodus. · Decalogue/Ten Commandments. The number ten and its association with two tablets are derived from Exodus 34. In Exodus 20 these commandments are editorially separated from the rest of the statutes and ordinances given to Israel at Sinai. The text mentions both before and after the words of the Commandments that God communicates from a cloud surrounded with thunder and lightning. Before the Commandments are given, Moses is commanded to warn the people not to approach the mountain lest they die.

After the text of the Commandments is given, the people ask Moses to receive communication from God for they fear they will die if God communicates to them directly. This framing heightens the importance of the Ten Commandments. The opening segment of the Ten Commandments relates to God and the remainder addresses intracommunal conduct. The two segments should not be sharply separated as other legal material intersperses social regulations with requirements for appropriate conduct with regard to God. The preface, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of salvery" (20:2), arcs across these commandments. Some have speculated that all of the commandments may have had a short form such as the prohibition against murder. In their current form they are grounded in God's bringing Israel out of bondage, and they stand at the head of all law grounded in revelation at Sinai. · Geography. Interpreters will encounter difficulty in tracing the exodus geographically. While it is plausible that Israel was part of Semitic groups that episodically resided in the Nile Delta region, the exact location of Israel's residence in Egypt has not been recovered. Whether or not the storehouse cities can be pinpointed is debated.

While it is clear that Israel did not follow the most direct route from Egypt to the land of Canaan, there remains debate about what path was followed as they left Egypt. One view has Israel navigating through a marshy lake region and translates the biblical phrase yam suph (used to describe the body of water throughout the Exodus narrative) literally as the "Reed Sea" (for example, Exodus 13:8). Others insist that the water must be the Red Sea (as translated in the NRSV). Once beyond the sea, the wilderness stops also cannot be pinpointed. Finally, the location of Sinai is debated. While the correlations with extrabiblical data are not so minimal as to preclude the historicity of the narrative, interpreters must acknowledge that the historicity is at best plausible, not proven. The plausible narrative background does not by itself prove that the specifics of an event occurred as narrated. · Hardening the heart. Pharaoh hardened his heart (for example, Exodus 8:15); God hardened Pharaoh's heart (for example, Exodus 9:12). Relating these two themes is a perennial task for interpreters. The issue loops into many others, especially election.

God chose Israel; God did not choose Pharaoh. In Romans 9, St. Paul couples this theme with the choice of Jacob over Esau. Modern interpreters inevitably bring a discussion of free will into the picture. Many attempts have been made to soften the impact of God hardening Pharaoh's heart with its implication that Pharaoh was doomed from the beginning. A common move is to argue that there is a progression from Pharaoh's persistent hardening of his heart to God's eventual giving in to Pharaoh's intent, the latter encompassing the language of God hardening Pharaoh's heart. A fundamental narrative obstacle to this approach is Exodus 4:21 where God announces to Moses even before he returns to Egypt God's intention to hardened Pharaoh's heart. Although the question of free will must inevitably be faced, it is not the focus of Exodus. Exodus articulates the depth of God's commitment to Israel, a commitment now put to the test by slavery in Egypt. It is a narrative about the mighty being brought low and the lowly being exulted, not about the intricacies of philosophical and theological debates over free will. · Manna. Manna provides an interesting example of attempts to specify information beyond that given in the Bible.

Proposals have been made to identify manna with known edible secretions of plant life or insects. None of the proposed sources are naturally available throughout the calendar year. These attempts to prove the plausibility of the biblical narrative ironically undercut it. If the identifications are accurate, they raise serious questions about the numbers for the population of Israel in the wilderness. The supposed naturally occurring manna would not come close to providing for the nutritional needs of such a large population. The miracle of God's provision is not verified by making it a natural process. Theologically the central point is that God gave the manna (Exodus 16; see also Numbers 11) both to provide for Israel's need and to test whether Israel would follow God's instruction, specifically with regard to the Sabbath. There was always the right amount for every one, and no one was allowed to accumulate surplus. Israel was to learn to depend on a dependable God, a lesson commemorated by keeping a portion of the manna in the ark (Exodus 16:32-34). · Murmuring.

In recurrent episodes in Exodus 15:22-17:7, Israel complains about the lack of water and food and the quality of the water. These narratives are commonly referred to as "murmuring," although many translations, including NRSV, use the term "complaining." The needs in each case are real, and interpreters should be at least as restrained in judging Israel as is the text. God does not punish Israel for these murmurings as in Numbers 11. Perhaps the divine restraint is shaped by the fact that the formal enactment of the Sinai covenant will come later. The episodes are used to test and to teach Israel as it becomes a people freed from Egyptian tyranny. These actions also involve Israel testing God, a fact remembered in the name given to the location, namely, Massah (see Psalm 95:8-9). Full-blown opposition to God occurs in the golden calf episode where God's judgment is clearly articulated. The stories of murmuring in Exodus are a prelude to later blatant disobedience. They set an ominous trajectory, but the reader should empathize more than condemn at this point. · Narrative coherence. The documentary hypothesis emphasized tensions within and between narratives in the book of Exodus.

Interpreters highlighted such features as the threefold occurrence of God's commands to Moses and Moses' exact execution of those commands in Exodus 13 and 14 before and after the people cross on dry land (for example, "stretch out your hand over the sea" and "Moses stretched out his hand over the sea," [14:16, 21 and again in 14:26-27]). Mixed in with this almost liturgical pageantry are references to Israel's fear, Moses' command to stand still and see how the Lord will fight for them, the movement of the pillars during the night, and Israel's awakening to the sight of dead Egyptians on the seashore. From such observations, multiple prior documents were posited. More recent literary interpretations have sought instead to highlight what connects narrative elements despite surface level tensions. For example, literary interpreters will emphasize three series of plagues consisting of three each, with each series having the same pattern of forewarnings and instructional formulae. Narrative coherence is emphasized at the level of theology and confession rather than at a level that would satisfy the interest of an historian. · Pharaoh.

As with the Joseph story in Genesis, interpreters have been endlessly frustrated by the lack of a proper name by which to identify the specific Egyptian ruler involved in the narrative. Three different Egyptian rulers are implied or referred to in Exodus: (1) one or more who, at the outset, were grateful to Joseph and consequently shielded Israel; (2) a ruler who did not know Joseph and consequently oppressed the Israelites and from whom Moses fled; (3) a ruler who opposed the release of Israel and ends up drowned in the sea. The biblical story can be plausibly read against several periods with interpreters making different judgments about the degree of correlation. The more confident one is of the correlations, the more puzzling it is that none of the pharaohs is named. Some have understood not naming the Pharaoh as a narrative technique to undercut the presumptions of the Egyptian ruler. He lacks divine powers and he cannot maintain order to protect his people; he has not stature as a ruler. Or, is it because the only king recognized by the narrative is the Lord (see Exodus 15:18)? The absence of a proper name in royal psalms has also been offered as an analogy.

Or, assuming historic-but now unidentifiable-pharaohs, the role of "Pharaoh" has become perpetual and thus paradigmatic (see Deuteronomy 6:20-25). Rather than verifying the story in the past, readers can recognize the role of pharaoh embodied in their own world. · Plagues. The plagues are also called "signs" or "wonders" in Exodus. Deuteronomy regularly employs the phrase "signs and wonders," which includes all the wonders done against Egypt to bring about the exodus from Egypt. Many attempts have been made to correlate the "plagues" with natural phenomena that occur in the region of Egypt. The assumption is that if such correlations are successful, the unusual dimension of the plagues would be shifted to a matter of fortunate timing. More recent attempts have been made to correlate Pharaoh's social tyranny with ecological consequences. Both moves seek to tone down the degree to which one speaks of divine intervention. Within the biblical text, the concern focuses on the purpose for and impact of the plagues. Israel is to be impressed with the power of God.

Egyptians are to be overwhelmed and to come to know the power of Israel's God, recognizing at the same time their own ineffectiveness as well as that of their gods. The plagues are intertwined with the theme of Pharaoh's hardened heart. Modern concerns regarding free will and the integrity of nature are not taken up. Rather, the plagues are celebrated as part of God's deliverance of Israel from the bondage of Egypt, a deliverance that Israel knows it had no power to implement. · Questions. Key questions are asked by characters in the exodus narratives, questions that are informational, ironic, and challenging. Moses anticipates the Israelites question concerning the one who sent him, "What is his name?" (3:13). The name Yahweh is provided as an answer. Pharaoh asks, "Who is the LORD?" (5:2). His question may not have been sincere, but from the reader's point of view the answer is clear: The Lord is the one who brought Israel out of Egypt, out of the house of slavery (Exodus 20:2). Even before the plagues, Moses asked, "Why did you ever send me?" (5:22).

His question is echoed in the later question of Israel, "What have you done to us, bringing us out of Egypt?" (14:11). They later ask in one of the murmuring episodes, "Why did you bring us out of Egypt, to kill us and our children…?" (17:3). At times the questions are purely factual: "What shall we drink?" (15:24). On other occasions they imply disobedience: "Is the LORD among us or not?" (17:7). Others are occasions for paradigmatic instruction: "What do you mean by this observance?" (12:26). While these questions are embedded in the plot line, they may also provide readers with insight into the kerygmatic emphases of the narrative. · Sabbath. The first explicit reference to the Sabbath occurs in Exodus 16. It is termed holy to the Lord and a day of solemn rest. No manna was to be collected on that day. The Sabbath law, however, is given prior to the Ten Commandments in Exodus 20.

Some interpreters argue that the Sabbath practice has already been in place narratively since Genesis 2:2-3; the Ten Commandments merely formalized it. Other interpreters see this as one more indication of a complicated, multileveled history of composition. In Exodus 20 the motivation for keeping the Sabbath is grounded in the six-day creation pattern of Genesis 1. In Deuteronomy 5, in contrast, the motivation is grounded in the memory of slavery in Egypt in which there was no time for rest. The need for rest is also cited in Exodus 23:12 (note the use of "the seventh day" rather than "Sabbath"). Exodus 31:12-17, in the midst of instructions for building the tabernacle, lifts up Sabbath observance as an ongoing sign of the covenant and adds the death penalty for violators. The death penalty is again cited in Exodus 35:2-3, and restrictions on fires are added. There is no one place that gathers all Sabbath regulations, an indication for some interpreters that Sabbath regulations developed over time and were attached to prior narratives. · Tabernacle.

The instructions for the tabernacle are given to Moses after formalizing the covenant between God and the people who had come out of Egypt (Exodus 24). The initial revelation at Sinai had terrified the people; both the outward presence of thunder and lightning and the danger of encroaching on the boundary of God's holiness fueled the fear. Only a select few were allowed to approach God on the mountain. In addition since Israel's destination was the promised land, not Sinai, the question of how God would continue to be present needed to be answered. The tabernacle addressed these issues. God commits to be present in the community and provides prescriptions for a regularized manner to honor boundaries. God was not locked into being present only at Sinai; the tabernacle provided a mobile presence. Readers find it difficult to sort out the overlap between the tabernacle, which was at the center of the community, and the tent of meeting, which was at the periphery. Moses was able to consult God at both places. The golden calf episode disrupts the flow from instructions to implementation of the building plans. Whether or not God will continue to be present with the people is a contested issue because of Israel's act of idolatry.

God's decision to continue to be present is embodied in the building of the tabernacle, and the book of Exodus ends with the presence of God occupying the tabernacle. AUTHOR: Richard W. Nysse, Professor of Old Testament · Covenant. At its core the covenant is the relationship between God and Israel: my people/your God, our God/your people. This relationship appears as early as the call of Moses and persists through the conflict with Pharaoh. While it is formalized at Sinai for Israel as a nation, its roots are in promises made to Abraham, Isaac, and Israel in the book of Genesis. · Divine call, human objection. In several ways Moses objects to his call to bring Israel out of Egypt (Exodus 3:7-4:17), and God overrides each objection. Dependent on God's promise to be with him (3:12), Moses can challenge God's action (5:22) and even reverse God's decision (32:11-14). With equal directness, Moses is authorized to challenge his own people (17:2; 32:21-26). · Exclusive allegiance to God.

For Israel there can be only one God. God, who covenanted with Abraham, Isaac, and Israel, brought them out of Egypt, out of the house of slavery. Other gods are to be completely avoided (23:23-33; 34:11-16). This may not yet be full-fledged monotheism, for the other gods are an active threat to Israel's allegiance to God and the blessings of the covenantal relationship. · God acts, humans act. God does work through human agents, not just alone, as can be seen, for example, in the role of five women in preserving life in the first two chapters. But humans also resist God's purposes, as can be seen in Pharaoh's hardening his heart and Israel's rebellion at Sinai. The doxology for deliverance from Egypt is addressed to God, not to human agents (15:1-18), and Israel's future depends on God's determination to be present among them (40:34-38). · God's compassionate hearing. God heard Israel's cry from the midst of Pharaoh's oppression and God acted against Pharaoh and for Israel (2:23-25).

In the laws given at Sinai, Israel is warned against oppressing the vulnerable members of its community lest God's compassionate hearing of the cries of the oppressed lead God to act against Israel (22:21-27). God also heard Moses' pleas, bringing about forgiveness for condemned Israel at Sinai (32:11-35). · Hardening the heart. God hardened Pharaoh's heart; Pharaoh hardened his heart. Three different verbs are used in the Hebrew; God is the subject ten times, Pharaoh the other ten. Quite apart from philosophical issues, the theme underscores God's commitment to fulfill the promises made to Abraham, Isaac, and Israel, no matter what hardened, powerful forms of human resistance might occur. · I AM. Moses is to tell the Israelites that "I AM" has sent him to deliver them from slavery in Egypt (3:13-15). The longer version, "I AM WHO I AM" (3:14), is an attempt to formulate an etymology for the divine name Yahweh.

Both here and in 6:2-8, the divine name is connected to Abraham, Isaac, and Israel, and, later, to the act of bringing Israel out of Egypt (20:2). · Israel versus God. Israel's capacity to challenge God's intentions arcs across the book of Exodus. The challenge to God manifests itself in challenges to Moses' leadership before the plagues (5:20-21; 6:9), at the sea (14:10-12), in the wilderness (17:2), and at Sinai (32:1). In addition, despite many warnings not to go after other gods and make idols, Israel directly challenges God in the golden calf episode by forming an idol and ascribing to it their exodus from Egypt. · Murmuring. The murmuring after the exodus from Egypt does raise the specter of Israelite disobedience, but the need for water and manna was real. As Israel commences its new life in the journey through the wilderness, God responds and provides without punishment. In contrast, the complaints about food and water in Numbers are met with divine judgment. · Oppressed or oppressor?

Israel, once freed from oppression, is capable of replicating Pharaoh's conduct within its community. Oppressing and abusing widows, orphans, resident aliens, and the poor will provoke God's compassion for the plight of the oppressed (22:21-27). God will hear their cries and move against them just as God had earlier heard Israel's cries and moved against Pharaoh (2:23-25). · Pharaoh versus God. The character of Pharaoh, king of Egypt, against all reason imposes self-defeating requirements on Israel and in direct opposition to God. Pharaoh is unmoved by the plight of his workers (5:15-18), in contrast to God who hears their groaning (2:23-25; 3:7-10). The test of wills between Moses and Pharaoh becomes a contest between God and Pharaoh over the destiny of Israel. · Promise. While God's deliverance of Israel from Egyptian slavery and God's covenant-making at Sinai are central to Israel's identity, the relationship did not start with these events.

God's covenant promises to Abraham, Isaac, and Israel ground God's motivation to bring Israel out of Egypt into the promised land (2:24). After Israel breaks the covenant in the golden calf episode, Moses successfully appeals to God to reestablish the relationship with the people brought out of Egypt on the basis of the prior promises to Abraham, Isaac, and Israel (32:13; 33:1). · Slow to anger, abounding in steadfast love. The Lord is described as a "God merciful and gracious, slow to anger, and abounding in steadfast love…yet by no means clearing the guilty" (34:6-7). In the Old Testament the existence of divine anger does not cause amazement; rather, what astonishes Israel is God's forgiveness of iniquity, transgression, and sin. God abounds in steadfast love for thousands (!), not just a few. God's self-disclosure in Exodus 34 reverberates throughout the Old Testament with continued amazement at the always surprising, but persistent faithfulness of God. · Stiff-necked people.

In the aftermath of the golden calf episode Israel is called "stiff-necked." While not identical, this characterization echoes Pharaoh's hardheartedness. God has covenanted with a people no less problematic than others. God needs to forgive Israel and repeatedly renew the covenant in order for Israel to fulfill its God-given vocation to be a royal priesthood and a holy nation. · Ten Commandments. The Commandments address Israel's accountability to God and to each other. They are prefaced by God's introduction: "I am the LORD your God, who brought you out of Egypt, out of the house of slavery" (20:2). The Commandments restrain so that life might flourish; they should not become a new form of bondage. · Testing. On the journey from Egypt to Sinai, God twice tests Israel's obedience (15:23-27; 16:4). Following the revelation of the Ten Commandments, Moses asserts that such testing was to put the fear of God into Israel so that it might not sin (20:20).

Israel's testing of God (17:2, 7), despite not being punished, is remembered negatively (17:7; Deuteronomy 6:16; 9:22; 33:8; Psalm 95:8). · Who brought you out of Egypt? As God's agent, Moses was commissioned to bring Israel out of Egypt (3:10). God's self-presentation is as the one "who brought you [Israel] out of the land of Egypt, out of the house of slavery (20:2), but, at Sinai, Israel attributes its exodus from Egypt to its own idol (32:4). In the aftermath, God attributes the act to Moses, and Moses in turn attributes it to God; Moses' attribution prevails. · Yahweh fights. Pharaoh fears the Israelites will become so prolific that they will join Egypt's enemies to fight against them. As Israel fears the approaching Egyptians at the sea, Moses promises that God will fight for Israel (14:14), but, in sharp irony, it is the Egyptians who make the confession that God fights for Israel (14:25).

The key question is not for whom Israel fights, but for whom God fights. SparkNotes: Bible: The Old Testament: Leviticus, Numbers & Deuteronomy Leviticus, Numbers & Deuteronomy Leviticus, Numbers & Deuteronomy, page 2 page 1 of 3 You shall love the Lord your God with all your heart, and with all your soul, and with all your might. (See Important Quotations Explained ) Summary Throughout Leviticus, Israel remains encamped at Mount Sinai while God appears in the Tent of Meeting, dictating to Moses his specifications regarding the Jewish ceremonial laws. The laws are extremely detailed, outlining every aspect of how and when religious offerings are to be presented to God. God gives the instructions himself, and his voice comprises the majority of the text. A brief narrative interlude describes the anointing of Aaron and his sons as Israel’s priests. At the ceremony, God appears and engulfs the altar in a burst of flames, eliciting shouts of joy from the people. Soon after, God also sends fire to consume two of Aaron’s sons when they neglect to make the right preparations for approaching the altar.

God lists various types of forbidden sexual behavior and discusses foods and physical conditions that can make a person unclean. Uncleanliness can result from things such as bodily discharge or touching a dead carcass. An unclean person must leave the Israelite camp or undergo physical cleansing, waiting periods, and religious sacrifices. Typically, sexual sins are punishable by death, but God also instructs the Israelites to kill a man who blasphemes, or curses God’s name. Of all his restrictions, God places particular emphasis on the prohibition against eating meat with blood still in it: doing so will result in banishment, not only from Israel but from God’s graces as well. In the end, God promises to give Israel great abundance and success if it obeys these laws. If Israel is disobedient, though, God will send destruction and famine and “abhor” the Israelites (26:30). But the laws in Leviticus also set aside an annual Day of Atonement during which the priest is to offer sacrifices for the forgiveness of the entire nation. As long as the Israelites confess and repent for their sins, God promises to keep his covenant and never leave them.

At the beginning of Numbers, Israel prepares to continue the journey from Mount Sinai to the promised land. God devotes one of the twelve tribes, the Levites, to assist Aaron in the work of the priesthood, maintaining and watching over Israel’s religious articles. After dedicating the Tabernacle, which houses the Ark of the Covenant, the Israelites leave Sinai, guided by the movements of a cloud that rests over the Tabernacle. Entering the desert, the people begin to complain about everything from the lack of interesting food to Moses’s leadership. Moses sends spies into Canaan to explore the promised land. Upon returning, two of the spies, Joshua and Caleb, report that Israel can successfully conquer the Canaanite people with God’s help. However, some of the spies incite an uprising, arguing that it will be impossible to take the land from the Canaanites and that Israel should return to Egypt instead. God plans to destroy the people for their lack of faith, but Moses intervenes and convinces God to forgive them. God relents but delivers a heavy curse. He announces that the current generation of Israelites, with the exception of Joshua and Caleb, will not be allowed to enter the promised land.

Moses leads the people back toward the Red Sea to wander in the wilderness for a period of forty years. Another revolt occurs when three men grow jealous of Moses’s leadership. God plans to destroy the entire nation because of the men’s jealousy, but Moses persuades God to destroy only the guilty parties. Moses warns the people that the men will die as a result of their own disobedience. God causes the ground to open and swallow the men, but the Israelites blame Moses and Aaron for the incident. Very angry, God sends a rapidly spreading plague through the crowd, killing thousands. Aaron runs out into the crowd and holds up the priest’s censer to atone for Israel’s wrongdoing, stopping the plague in its destructive path. 1 The Old Testament Books - SongSelect The Old Testament Books Come on ev'rybody we'll have some fun The Old Testament is for ev'ryone Just sing with me and soon you'll know The Old Testament books all in a row There's Genesis Exodus and Leviticus Numbers and Deuteronomy Joshua and Judges follow alon Additional Song Info Books Of The Old Testament Old Testament Books 1989 Universal Music - Brentwood Benson Publishing Catalogs Updgrade your SongSelect account to view this content.

This content is only available with another subscription. Ready to upgrade? View pricing to see available subscription plans. Ok You need a SongSelect account to view this content. Please Sign In to view content for this song. Haven't signed up for SongSelect yet? View pricing to see available subscription plans. Ok © 2017 CCLI, Inc. All Rights Reserved. [2016.12.02 (CCLI.SongSelect.273.ed45c2f)] Feedback We would love to hear your feedback on the new version of SongSelect. For all other CCLI related questions, please contact CCLI Customer Service and they will be happy to help. Name Please provide a name. Email Please provide a valid email address. Tell us what you think Please provide a feedback message. Submit Old Testament Books | CARM Christian Apologetics & Research Ministry The Old Testament has 39 books total, which consist of . . .

Pentateuch - 5 books Genesis, Exodus, Leviticus, Numbers, Deuteronomy Historical Books - 12 books Joshua, Judges, Ruth, First Samuel, Second Samuel, First Kings, Second Kings, First Chronicles, Second Chronicles, Ezra, Nehemiah, Esther Poetic books - 5 books Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon Prophetic books - 17 books Major Prophets - Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel Minor Prophets - Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi A list of books with brief descriptions of contents. Pentateuch - 5 books Genesis - Creation, the Fall, the Flood, spread of the nations, Abraham, Isaac, Jacob, and Joseph. Enslavement in Egypt. Exodus - Enslavement, Moses, 10 plagues, Passover, Leave Egypt, Red Sea Crossing, Mt. Sinai and the 10 Commandments Leviticus - Instructions on sacrificial system and the priesthood. Instructions on moral purity.

Numbers - Still at Mt. Sinai, people make false idol, punishment, 40-years wandering begins. Deuteronomy - Moses' discourses on God's Acts for Israel the Decalogue, the ceremonial, civil, and social Laws, and covenant ratification. Historical Books - 12 books total Joshua - First half of Joshua describes the 7-year conquest of the Land of Promise. The last half deals with partitioning the lands to the people. Judges - Time of Judges. This was a bad time period. The Israelites did not drive out all the inhabitants of Canaan and began to take part in their idolatry. 7 cycles of foreign oppression, repentance, and deliverance. In the end, the people failed to learn their lesson. Ruth - Kinsman redeemer in Boaz, redeeming Ruth, a Moabitess. Speaks of righteousness, love, and faithfulness to the Lord. The next 6 books trace the time from Samuel to the Captivity First Samuel - Samuel carries Israel from judges to King Saul Second Samuel - David as King, adultery, and murder. First Kings - Solomon, Israel is powerful.

Solomon dies, then division of tribes: 10 to the north and 2 to the south. Second Kings - The Divided Kingdom. All 19 kings of Israel were bad, therefore, captivity in Assyria (722 B.C.). In Judah, 8 of 20 rulers were good but went into exile, too. First Chronicles - A recounting of the history of Israel to the time of Solomon. Second Chronicles - continued recounting of the life of Solomon, building of temple, to the captivity. History of Judah only. The Next 3 books deal with Israel's Restoration. Ezra - Cyrus let most of the Jews return to their land of Israel. Zerubbabel led the people (539 B.C.). Ezra returned later with more Jews (458 B.C.) Built the temple. Nehemiah - Building the walls of Jerusalem. Nehemiah got permission from the king of Persia to rebuild the walls (444 B.C.). Revival in the land. Esther - Took place during chapters 6 and 7 of Ezra. Mordecai. Plot to kill the Jewish people. Poetical - 5 books Job - a righteous man tested by God.

Deals with God's sovereignty. Psalms - Consists of 5 divisions. Worship in song. Large variety of subjects. Proverbs - Practical wisdom in everyday affairs. Ecclesiastes - All is vanity. The wisdom of man is futility. Song of Solomon - A song (between Solomon and his Shulammite bride) displaying the love between a man and a woman. Prophetical - 17 books Major Prophets - 5 books Isaiah - Looks at the sin of Judah and proclaims God's judgment. Hezekiah. Coming restoration and blessing. Jeremiah - Called by God to proclaim the news of judgment to Judah, which came. God establishes a New Covenant. Lamentations - 5 lament poems. Description of defeat and fall of Jerusalem. Ezekiel - He ministered to the Jews in Captivity in Babylon. Description of the end of times. Daniel - Many visions of the future for the Gentiles and the Jews. Minor Prophets - 12 books Hosea - Story of Hosea and his unfaithful wife, Gomer. Represents God's love and faithfulness and Israel's spiritual adultery. Israel will be judged and restored.

Joel - Proclaims a terrifying future using the imagery of locusts. Judgment will come, but blessing will follow. Amos - He warned Israel of its coming judgment. Israel rejects God's warning. Obadiah - A proclamation against Edom, a neighboring nation of Israel that gloated over Jerusalem's judgments. Prophecy of its utter destruction. Jonah - Jonah proclaims a coming judgment upon Nineveh's people, but they repented and judgment was spared. Micah - Description of the complete moral decay in all levels of Israel. God will judge but will forgive and restore. Nahum - Nineveh has gone into apostasy (approx. 125 years after Jonah) and will be destroyed. Habakkuk - Near the end of the kingdom of Judah, Habakkuk asks God why He is not dealing with Judah's sins. God says He will use the Babylonians. Habakkuk asks how God can use a nation that is even worse than Judah. Zephaniah - The theme is developed of the Day of the Lord and His judgment with a coming blessing. Judah will not repent except for a remnant, which will be restored.

Haggai - The people failed to put God first by building their houses before they finished God's temple. Therefore, they had no prosperity. Zechariah - Zechariah encourages the Jews to complete the temple. Many messianic prophecies. Malachi - God's people are lax in their duty to God. Growing distant from God. Moral compromise. Proclamation of coming judgment. Some Interesting Facts About the Bible - Old Testament Thou shalt not bear false witness against thy neighbor. 10. Thou shalt not covet. LEVITICUS - This book gets its name from Levi, one of the twelve sons of Jacob. It was the priestly tribe. It had the duties of carrying out the rites and ceremonies in the tabernacle, including the offering of animal sacrifices. NUMBERS - This book continues with the law. It gets its name from the two numberings of the children of Israel. The experiences of the Israelites as they wandered in the wilderness for 40 years are recorded in this book. It tells about their crossing the Jordan River into the Promised Land. DEUTERONOMY - After the Israelites wandered in the wilderness for 40 years, they were ready to enter the Promised Land.

Moses was not permitted to enter the Promised Land because he failed to honor God when he brought forth water from the rock. It warned the people what their fate would be if they departed from God's law. He also told them of the blessings if they were faithful in keeping the law. Deuteronomy includes several of Moses' speeches. Deuteronomy is the second giving of the law. Books of History Nehemiah Esther JOSHUA - This book was named for one of the two spies (Joshua and Caleb) who went into the land of Canaan to spy out the land. He later took the place of Moses in leading the children of Israel into the Promised Land. He led them across the Jordan River and conquered the Canaanites. Joshua admonished the people to honor God. JUDGES - The Israelites settled in the land of Canaan and they repeatedly disobeyed and departed from God. As they repented and turned back to God, He gave them leaders who delivered them. These leaders were called Judges and there were 15 of them. Othniel Samuel RUTH - The book of Ruth is a love story from the time of the Judges.

This love story gives a picture of the life and customs of the common people during a violent period of the Judges. Ruth was a Moabite and married one of Naomi's sons. One of the most beautiful passages in the Bible records what Ruth said to Naomi after their husbands had died and Naomi was planning to return to Bethlehem. "Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me." (Ruth 1:16,17) Ruth later married Boaz, and it was through this lineage that Christ was born. 1 and 2 SAMUEL - These books tell the story of God's people under the leadership of Eli and Samuel. Samuel was the last judge. The people became dissatisfied and wanted a king like other nations. So, as God directed, Samuel anointed Saul as the first king of Israel. After Saul's death, David became the next king.

David was a man "after God's own heart." These two books cover the life of David. 1 and 2 KINGS - These two books continue the history of the people of Israel, the crowning of Solomon as king, and the carrying away of the people into captivity. They tell about the dividing of the kingdom: the northern kingdom which was Israel and the southern kingdom which was Judah. Israel and Judah were captured and taken from their land into foreign captivity. Later the tribes of Benjamin and Judah were restored to their Promised Land. 1 and 2 CHRONICLES - These two books give basically the same account of the history found in 1 and 2 Kings. EZRA - This book tells about the Israelite people in Babylon as they return to Jerusalem, and the rebuilding of the temple. The rebuilding of the temple was hampered by the spiritual condition of the people. NEHEMIAH - Nehemiah was a cupbearer to King Artaxerxes. He gives more history of this time period of restoration. He was a strong leader and under his leadership, important religious and social reforms were accomplished. ESTHER - This book tells about what was happening to the Jews (people of Judah) during their exile.

It is about a Jewish girl who later became queen of the Persian empire. The book of Esther is read with much interest. It shows the providence of God. Books of Poetry Ecclesiastes Song of Solomon JOB - This book tells of the great suffering of a righteous man. Job was a man who endured much in the loss of his children and his possessions. He was smitten by Satan with sore boils which caused him extreme pain and humiliation. Job, being the righteous man that he was, endured the suffering. In the end, God greatly blessed him. PSALMS - The book of Psalms is made up of poems and songs, which praise Jehovah and commemorate events in the history of Israel. About 70 of the Psalms are credited to David. Many of our hymns today are taken from the Psalms. The book consists of 150 Psalms. Some of the favorites are: Psalms 1 , 19 , 22 , 23 , 90 , 100 , and 103 . Many daughters have done virtuously, but thou excellest them all.

30 Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. 31 Give her of the fruit of her hands, and let her own works praise her in the gates. ECCLESIASTES - Ecclesiastes means "preacher" or "speaker." This book was written by Solomon probably in his later years. He mentions vanity several times. He says that material things do not give permanent satisfaction. In the last chapter of Ecclesiastes, Solomon says: "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them." (Chapter 12:1) "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." (Chapter 12:13, 14) SONG OF SOLOMON - It is also known as "Song of Songs" which means the "greatest of songs." Solomon is given credit as the author.

Solomon writes of the beauty and sacredness of the love and devotion between a husband and wife. Some scholars believe it symbolizes the great love of God for His people, which is the church, the bride of Christ. Books of Major Prophets Ezekiel Daniel A prophet is a special messenger from God. There are five major prophet books but only four prophets. These books are called "Major" only because they are longer in length. Every prophet who wrote one or more of these books can be placed in the history of Israel, which is covered by the twelve books of history. ISAIAH - This book was written during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Isaiah predicted the captivity of Israel and Judah by Babylon. He prophesied the return of the exiles and the coming of the Messiah. We find stirring descriptions of Christ and His kingdom in chapters 9 , 11 , and 53 . Isaiah is sometimes referred to as the "Messianic Prophet." JEREMIAH - Jeremiah was prominent at the time Jerusalem fell to the Chaldeans.

During Jeremiah's day, the people of the Southern Kingdom (Judah) were carried by Babylon into captivity. He wrote about the judgment of God upon a sinful people and the greatness of His love. LAMENTATIONS - This book also was written by Jeremiah soon after Jerusalem fell. It contains a series of laments over the destruction of Jerusalem. EZEKIEL - This book contains the messages of God as prophesied by Ezekiel. He was taken captive from Judah before the destruction of Jerusalem. He was devoted to God's word. He prophesied the destruction of Jerusalem, judgment upon the people, and the return of the exiles and a great future for Israel. DANIEL - The prophecy of Daniel is probably one of the most interesting books of the Bible. Daniel foretold many events by interpreting the dreams of King Nebuchadnezzar. He interpreted the meaning of the strange handwriting on the wall of Belshazzar. He refers to the Messianic rule of the kingdom of Christ in chapter 9 . Books of the Minor Prophets Hosea Malachi HOSEA - The prophet Hosea addressed his message primarily to Israel. He talks about his own troubles.

The book contains denunciations of the people for their idolatry and other sins. JOEL - In Acts 2:16-21 , the apostle Peter quotes the prophet Joel. Among other things, Joel prophesied that whosoever calls on the name of the Lord shall be saved. Peter stated on the day of Pentecost that the pouring out of the Spirit fulfills Joel's statement in Joel 2:28-32 . AMOS - Amos prophesied that God loves mercy and not formal sacrifices. His prophecies were directed to the Northern Kingdom (Israel). OBADIAH - He was God's messenger who prophesied the doom of the Edomites (descendants of Esau), who were happy over Judah's downfall. He also prophesied that the Jews would rule over all the lands formerly under David's control. JONAH - Jonah was reluctant to obey God when he was told to go preach to the wicked city of Nineveh. Because of this, God punished him by causing a great fish to swallow him. He was in the belly of the great fish for three days and three nights.

Jesus refers to this incident in Matthew 12:38-41 . MICAH - Micah lived during the time of Isaiah. He also preached against the sins and against the oppression of the poor by the rich. He prophesied about the destruction of Judah and Israel. NAHUM - Very little is known about Nahum. He prophesied about the destruction of Nineveh. HABAKKUK - Habakkuk prophesied during the reign of Jehoiakim. He tells about the wickedness of Israel and their impending defeat by the Chaldeans. This book ends as he affirms his faith in God. ZEPHANIAH - He lived at the same time as Habakkuk, Jeremiah, and Nahum. He preached against the sins of the people. He prophesied judgment upon Judah as well as blessings for the restoration of Jerusalem. HAGGAI - God used Haggai to encourage the people to set new goals, trust in Him, and receive His blessing. ZECHARIAH - He prophesied about the restoration of the temple and the kingdom of Christ. MALACHI - He lived after the temple had been restored.

The people were slipping back into sin and he rebuked them. He prophesied about the coming of the Messiah. Click the New Testament button below to start reading the next section. Compiled by Richard and Jane Hardy Copyright � 1999 Download an Adobe PDF version of Some Interesting Facts About the Bible. 030-01: Genesis, Exodus, Leviticus – International Catholic University Theology of the Old Testament - Study Materials Lesson 1: Genesis, Exodus, Leviticus The Bible contains the word of God. God is the primary author who used human beings like Moses and Matthew as his instruments. So we believe that the Bible is inspired which means that it has a divine origin. The purpose of this course on the OT is to learn what is in the OT, not just the stories and the history but also the theology. So our main goal in this course is to discover the meaning of each book and the main ideas that run through the whole OT such as God's love for his creation, sin and covenant. Accordingly, we will use the synchronic approach, rather than the diachronic, that is, we will study each book and try to find the meaning of it.

We will leave source criticism to further study (see "Interpretation of the Bible in the Church," Origins, Vol. 23, No. 29, Jan. 6, 1994). The same document offers us a useful definition of the Bible in one sentence. It says: "The Bible is a text inspired by God which has been entrusted to the Church for the nourishment of faith and for the guidance of Christian life" (Ibid., III, D, 1). Thus, God's revelation is directed both to our minds and to our wills. The first five books of the Bible are called the "Pentateuch," which is a Greek word meaning five books. It is also called the Torah or the Book of Moses. Here we find the historical and theological foundation of all the other books of the Bible. According to tradition, Moses was the author of the first five books. So the basic material comes from Moses, but subsequent editing added some new material. The basic outline of the Pentateuch is as follows. God creates the world and everything in it from nothing; he gives special attention to Adam and Eve who are disobedient and fall into sin (Gen.

1:1-11); in order to remedy the fall, God chooses Abraham and his descendants (Israel) as a faithful people who will be a light to all other nations (Gen. 12-50); through suffering in Egypt and deliverance from bondage, under the inspired leadership of Moses (Exodus), they learn the lesson of God's goodness and eventually become God's holy people united to him by an everlasting covenant (Exod. 19-24; Leviticus; and Numbers 1-10); then God will lead them into the Promised land (Num. 10-36); but there is a condition--they will have peace and permanent possession of the land if they are obedient to the Torah and worship only the Lord God (Deuteronomy). The events related really happened, but the story is told from theological perspective. We are not dealing here with modern scientific history. This is "salvation history" because it has to do with God himself in his inner nature and his relations to the world and to mankind.

Briefly, what we find in the Pentateuch is: creation, sin, choice of a people (Abraham), giving a covenant (Moses), a law to be obeyed (Torah), and divine guidance through the wilderness to the Promised Land (Israel). As believing Christians of the New Covenant in the blood of Jesus Christ, we should realize that everything in the OT refers to Christ and his Church in one way or another. As Augustine said, the NT is hidden in the Old, and the Old is made manifest in he New Genesis (50 chapters) Genesis means origin or beginning. The first book of the Bible tells us how the Lord God, who is wholly transcendent and not a part of the world, created the universe and everything in it from nothing. It describes how God out of sheer goodness and love created the first man and woman, how they rebelled or sinned against him, and how they were punished by being expelled from Paradise. Their sin has immense consequences for themselves and their children, as we see when Cain murders his brother Abel. Most of their children are drowned in the great flood, but God saves Noah and his family.

One of his descendants is Abraham whom God chooses to be the father of a great family or people; God makes a covenant with Abraham and promises to make him the father of many nations. This is realized in Isaac, Jacob and his twelve sons who go down to Egypt in order to find food and protection. In chapters 12 to 50 we find the history of the three patriarchs, Abraham, Isaac and Jacob--and the 12 sons of Jacob. They are important in the Bible because from them the whole house of Israel is descended. God's solemn promise to Abraham is a theme that runs through the whole Bible and all of revelation. The final fulfillment will come at the Second Coming of Christ on the Last Day. Abraham is distinguished for his obedience to God and for his absolute faith in the promises of God to him. He was even willing to sacrifice his only son because God asked it of him (ch. 22). Divine Providence is shown in a special way in the fascinating story of Joseph who is sold into slavery by his brothers and taken down to Egypt (chs. 37-50).

Here are the key points to look for in Genesis: the absolute transcendence of God, the destructive power of sin, God's promise to Abraham, the covenant, divine Providence in history. Also one should note that Noah's ark is a symbol of the Church; Christ is the new Adam (see Rom. 5), and Mary is the new Eve. Exodus (40 chapters) Exodus deals with the departure of Israel, about 1290 B.C. under Moses, from Egypt on their way to the Promised Land. The two major themes of the book are that Yahweh, the God of Israel, by a series of great miracles liberated them from the slavery of Egypt, and that he made a covenant with Israel at Mt. Sinai. A covenant is a contract or agreement between two parties to do certain things that are binding on both. In the background of all this is the self-revelation that God made of himself to Moses in the experience of the burning bush (ch. 3). The name of the God of Israel is Yahweh which means, "I am who am." Exodus takes up where Genesis left off--in Egypt.

About 400 years later they are numerous but slaves of the Egyptians; they long for liberation. God chooses Moses as the one to lead his people out of Egypt into the Promised Land--the present area of Palestine. After ten plagues Pharaoh lets them go; then he has a change of heart and pursues them with his army. By the power of God Moses parts the Red Sea so that the Israelites can pass over in safety; the Egyptians pursue them but Moses commands the waves to close in on the Egyptians and they all drown in the sea. The chosen people are now safe and make their way to Mt. Sinai where Moses seals a covenant with the Lord, who gives him the Ten Commandments. These are God's terms for the covenant; if Israel obeys them she will be blessed and protected; if she violates them, especially the First Commandment, then she will be punished severely. The giving of the Ten Commandments and the sealing of the covenant are found in Chs.

20:22 - 23:33; this section is called the "Book of the Covenant." Chapters 25-31 give instructions on how to build the sanctuary or "Tent of Meeting" and chapters 35-40 describe the actual building of it; the two sections are very similar. In chapters 32-34 there is the account of Moses on the mountain for 40 days, the idolatry of the people of the golden calf, and Moses' destruction of it. The idea of election or choice of certain people in salvation history is very evident in Exodus. God chose Israel as his people; he chose Moses to lead them, and his brother Aaron to help him. The ideas of promise and fulfillment are also present. The promise made to Abraham, Isaac and Jacob in Genesis is now being brought to fulfillment. Liberation, covenant, and the nature of God as "HE WHO IS" stand out as the main ideas in the second book of the Pentateuch. It should be noted, however, that the liberation of Exodus is not political; it is religious.

Yahweh brings his people out of Egypt to get away from the false worship of the Egyptians; he leads them out into the wilderness where they can offer him the true worship that he deserves. Leviticus (27 chapters) Leviticus is the main liturgical book of the OT. It gives detailed directions for divine worship as well as regulations for priests and for national and personal holiness. The overall theme of the book is summarized in the admonition from the Lord: BE HOLY BECAUSE I AM HOLY (19:2). The last verses of Exodus describe the descent of the Glory of the Lord on the Tabernacle (Exod. 40:34-38). Man must bow down in worship when he encounters the revelation of God's glory. So it makes sense that the directives on how to worship God correctly should follow right after Exodus. The book describes the different kinds of sacrifices: holocaust, sin offering, guilt offering, peace offering. Here we find the rules for the consecration of levitical priests (chs. 8-10); the laws of purity--what is clean and unclean (chs.

11-15); rules for the Day of Atonement (Yom Kippur) (ch. 16). The Holiness Code (chs. 17-26) spells out many rules for the people to observe so that they may remain in ritual purity. "Holiness" has the meaning of otherness, distinctiveness, and separation from all that is ordinary and profane. The last chapter deals with the laws governing release from vows. The sacrifices of animals and cereals were intended to be external signs of the inner disposition of the heart. The purpose of all these rules is to produce and maintain a holy people who have a special relationship to the all-holy Lord God. The liturgical laws of Leviticus were provisional for the people of Israel until the final revelation that God made of himself in Christ Jesus. The Ten Commandments, however, are universal and so binding then and always on all men; the liturgical laws of Leviticus were abolished by the sacrificial death of Jesus on Calgary--the true Lamb of God.

A knowledge of Leviticus is essential for a proper understanding of the book of Hebrews in the NT where the author describes the High Priesthood of Christ in terms of the tabernacle, Holy of Holies, and blood sacrifices. Reading Assignment Carefully read Genesis, Exodus and Leviticus. Use an edition that has abundant notes such as The Jerusalem Bible or The Catholic Study Bible (Oxford U. Press). Read articles on the main persons in these books: Abraham, Joseph, Moses; and articles on the key ideas: creation, sin, promise-fulfillment, covenant, Promised Land, holiness, tabernacle. A good source is John McKenzie's Dictionary of the Bible. Writing Assignment Write an essay of about 1000 words on one of these topics: creation, sin in the Bible, covenant, holiness. Suggestion Read a good commentary on one of the above books, such as The International Bible Commentary (The Liturgical Press, 1998). _________________________________________________________________________________________ Teaching the Books of the Bible to Children | ABC Jesus Loves Me - #12 - The Only Way (New Testament) See below for the Books of the Bible set to familiar songs. 3.

Work on the list in the car, in the bathtub, while swinging, at the dinner table, or during family time. Our kiddos earned the enter list while driving in the car each morning. 4. The Books of the Bible Flashcards 5. Hand Motions (Reprinted by Permission) Although most of the meanings behind the hand motions are above a preschooler's understanding, using hand motions is one more way to learn the books of the Bible. The hand motions are created using the major themes of each book. This would also make a neat part of a program with a whole group of kids doing these together. Adapt and change where needed! Prophecy - A book explaining what is going to happen at the end times.

Revelation The Books of the Bible Set to Familiar Tunes Old Testament Song (Original Source Unknown) Tune: 10 Little Indians Genesis, Exodus, Leviticus, Numbers, (1 little, 2 little, 3 little Indians) Deuteronomy, Joshua, and Judges, (4 little, 5 little, 6 little Indians) Ruth, First and Second Samuel, First and Second Kings, (7 little, 8 little, 9 little Indians) First and Second Chronicles (10 little Indian boys) Oh - Ezra, Nehemiah, Esther, Job Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Oh - Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, 66 Books of the Bible (Original Source Unknown) Tune: Twinkle, Twinkle Little Stars Genesis, Exodus (Twinkle, Twinkle) Deuteronomy, Joshua (How I wonder) Judges, Ruth (What you are) First and Second Samuel (up above) First and Second Kings (the world so high) First and Second Chronicles (like a diamond) Ezra, Nehemiah (in the sky) Esther, Job (

Twinkle, Twinkle) Psalms and Proverbs (Little Star) Ecclesiastes (How I wonder) and the Song of Solomon (What you are) Isaiah, Jeremiah (Up above) Lamentations, Ezekiel (the world so high) Daniel, Hosea, Joel (Like a diamond) Amos, Obadiah (in the sky) Jonah, Micah (Twinkle, Twinkle) Zephaniah, Haggai (How I wonder) Zechariah, Malachi (What you are) Matthew, Mark, Luke, (Twinkle, twinkle) John, Acts, Romans (little star) First and Second (How I wonder) Corinthians (what you are) Galatians and Ephesians (up above) Philippians, Colossians (the world so high) Two Timothys (like a diamond) Two Thessalonians (in the sky) Titus, Philemon (Twinkle, Twinkle)

Question: In the Old testament which book follows Genesis, Exodus, Leviticus and Numbers?
Answer: DEUTERONOMY