Introduction to the Hebrew Tanakh? Part 2/2

I. Deliverance from Bondage in Egypt (1:1–15:21)
1. Israel’s life in Egypt (1:1–22)
2. Moses’youth (2:1–25)
3. God calls Moses (3:1–4:31)
4. The plagues in Egypt (5:1–11:10)
5. The Passover (Pascha) (12:1–13:16)
6. Departure from Egypt and crossing the Red Sea (13:17–15:21)

II. Wandering in the Wilderness (15:22–18:27)

III. God’s Covenant with Israel (19:1–24:18)

A. The covenant and the Decalogue (19:1–20:21)
B. The book of the covenant (20:22–23:33)
C. Ratification of the covenant (24:1–18)

IV. Instructions for Building the Sanctuary and for Its Ministers (25:1–31:18)

V. The Golden Calf (32:1–34:35)

I. Laws Governing Sacrifices (1:1–7:38)

II. The Ordination of Aaron and His Sons (8:1–10:20)

A. Consecration by Moses (8:1–36)
B. Aaron begins his office as priest (9:1–24)
C. Aaron’s sons’ sacrilege and its consequences (10:1–20)

VI. Laws Governing Vows and Tithes (27:1–34)

I. Preparation for the Journey from Sinai to Canaan (1 :1 –1 0:1 0)
A. The first census(1:1–54)
B. Position of the tribes in the camp and on the march (2:1–34)
C. The census and duties of the Levites (3:1–4:49)
D. Regulations of the Nazirites and the priestly blessing (5:1–6:26)
E. The offerings of the leaders and consecration of priests (7:1–8:26)
F. The supplementary Passover (9:1–14)
G. The fiery cloud and the silver trumpets (9:15–10:10)

II. The Journey from Sinai to the Plains of Moab (10:11–22:1)

A. Departure (10:11–36)
B. Rebellion (11:1–35)
C. Miriam and Aaron rebel against Moses (12:1–16)
D. Twelve scouts(13:1–33)
E. The rebellion of priests, Levites, and people (14:1–17:28)
F. Duties and dues of the priests and Levites (18:1–19:22)
G. Final event sat Kadesh (20:1–22:1)

III. OnthePlainsofMoab (22:2–36:13)

A. Balak and Balaam (22:2–24:25)
B. Apostasy at Peor (25:1–18)
C. The second census (26:1–27:11)
D. Joshua succeeds Moses (27:12–30:17)
E. The holy war against Midian (31:1–54)
F. Settlement of two and a half tribes in Transjordan (32:1–42)
G. Forty stages on the journey (33:1–56)
H. Tribal boundaries; cities for the Levites (34:1–36:13)

I. Introduction (1:1–5)

II. The First Address (1:6–4:49)
A. Historical prologue (1:6–3:29)
B. A call to obedience (4:1–40)
C. Transjordan cities of refuge appointed (4:41–49)

III. The Second Address (5:1–26:19)
A. The stipulations of the covenant (5:1–33)
B. Posterity to be instructed in the Horeb revelation (6:1–25)
C. Exhortations to fidelity and obedience (7:1–11:32)
D. Statutes governing worship and holiness (12:1–14:29)
E. Laws relating to specific domestic, moral, and religious situations (15:1–26:15)
F. Concluding exhortation (26:16–19)

Author— Traditionally ascribed to Joshua, whose name means “salvation.”

Date— Although the initial writing was done after entering Canaan, likely around 1400 BC.

Major Theme— God is faithful to fulfill His promise to the children of Israel. The Israelites will inherit the land of promise through (1) obedience to God’s Law and His commands, and (2) Joshua’s leadership and God’s intervention. The failures are the result of Israel’s disobedience.

Background— Under Joshua’s leadership, the Israelites are poised to enter the promised land from the east side of the Jordan River, just north of the Dead Sea. Upon entering the land they would meet Canaanites and Amorites, who had settled there some 500 years previously and had an established system of city-states. The geography the Israelites would encounter consisted of both rugged, barren mountains and fertile farmland. The pagan religion of the Canaanites consisted of numerous gods and goddesses.

Outline

I. Conquest of the Promised Land (1:1–12:24)
A. Command and preparation for the crossing of the Jordan (1:1–18)
B. Reconnoiter of Jericho(2:1–24)
C. Israel crosses the Jordan (3:1–17)
D. Reaffirmation of the Mosaic Covenant (4:1–5:16)
E. Defeat of many kings and cities (6:1–11:23)
F. Summary of Israel’s conquests (12:1–24)

II. Division of the Land of Promise among the Israelites (13:1–22:34)
A. Command and God’s promise regarding territory not yet conquered (13:1–14)
B. Territories of the Trans-Jordanian tribes (13:15–32)
C. Division of the territories west of the Jordan (14:1–22:34)

III. Settlement and Conclusion of Joshua’s Ministry (23:1–24:33)

Author— Traditionally believed to be Samuel. The book was written in Palestine during his early ministry.

Date— Judges (meaning “rulers”) was written three centuries after the entry of the tribes of Israel into Canaan under Joshua, and covers the events of those centuries.

Major Theme— God’s continual deliverance of a people that had forgotten Him and the Law. The book begins with compromise and ends in anarchy. It is a record of Israel’s forsaking God and of His forsaking Israel because of their disobedience.

Background— The Israelites had been settled for nearly three hundred years in Canaan.This time coincides with the beginning of the Iron Age in the Middle East. The Israelites began their apostasy after the death of Joshua. They did not drive out the Canaanites as God had commanded them to do through Moses. Instead, they intermarried with their pagan neighbors and began worshipping Baal. The book is named for the thirteen judges of Israel: twelve raised up by God, one a usurper. The judges were to bring deliverance, protection, and military leadership; to settle differences, judge lawsuits, and administer justice. Israel was a theocracy; the judges were not kings, but deputies of God sent to save the people from seven different apostasies. The office was not continual; rather, judges were raised up as oppressive circumstances required.

Outline

I. Prologue: Failure to Complete the Canaanite Conquest (1:1–3:6)
A. Israel’s failure top urge the land (1:1–36)
B. God’s dealings with Israel’s rebellion (2:1–3:6)

II. Oppression and Deliverance: Judges vs. the Nations (3:7–16:31)
A. Othniel defeats Syria (3:7–11)
B. Ehudd efeats Moab (3:12–30)
C. Exploits of Shamgar (3:31)
D. Deborah defeats Canaan (4:1–5:31)
E. Gideon defeats Midian (6:1–8:35)
F. Abimelech, the anti-judge (9:1–57
G. Tola and Jair: minor judges(10:1–5)
H. Jephthah defeats Ammon (10:6–12:7)
I. Ibzan, Elon, Abdon: minor judges (12:8–15)
J. Exploits of Samson(13:1–16:31)

III. Religious and Moral Disorder(17:1–18:31)
A. Micah’s corruption(17:1–13)
B. The Danites’ departure from their tribal territory (18:1–31)

IV. The War Against Benjamin (19:1–21:25)
A. Gibeah’s corruption of morals (19:1–30)
B. The Benjamites’ removal from their tribal territory (20:1–21:25)

Author— Talmudic tradition views Samuel as the sole author.

Date— Traditionally believed to have been written in the time of Kings David and Solomon, 1070 to 970 BC.

Major Themes— Obedience to God, punishment for disobedience. First Samuel is a book of beginnings and endings in the history of the people of God. Rule by a succession of Judges (chosen from various tribes) had ended. Samuel, as a prophet, served in a monarchial role by direction of the Lord. “If only the desired whole burnt offerings and desired sacrifices were of equal value to the Lord with one who heeds the voice of the Lord. Behold! Hearing is greater than a good sacrifice, and obedience above and beyond the fat of rams” (1Sam 15:22). A theme of God’s judgment is also seen in the punishment of the priest Eli for his tolerance of his sons’ disobedience, of Saul for failure to follow God’s commands, and of David for his sins. Each disobedience was punished severely. Other pertinent themes are those of God changing the natural order in His miraculous gift of a son to a barren woman, in men of lowly vocations rising to be king, and in the youngest surpassing his elders to rule over them.

Background— The time period during which the events of the First Book of Samuel occurred is pivotal. Israel is moving from a theocracy governed by God-appointed judges to a monarchy ruled by a king. The next four hundred years would see kings both good and bad. This history is recorded in the four books of the Kingdoms.

Outline

I. Eli and Samuel: Priest and Prophet (1:1–7:17)
A. The birth of Samuel (1:1–2:11)
B. Samuel and the sons of Eli (2:12–36)
C. Samuel’s prophetic ministry begins (3:1–21)
D. The ark of the Lord is lost and recovered (4:1–7:1)
E. Israel’s victory over the Philistines (7:2–17) 

II. Samuel and Saul: Establishment of Israel’s Monarchy (8:1–15:35)

A. Israel demands a king (8:1–22)
B. Saul becomes king(9:1–10:27)
C. Israel’s victory over the Ammonites (11:1–15)
D. Samuel’s farewell address (12:1–25)
E. God rejects Saul(13:1–15:35)

III. Saul and David: Conflict and Reign (16:1–31:13)

A. David’s entrance into royal service(16:1–23)
B. David and Goliath(17:1–33)
C. David and the royal family (18:1–20:42)
D. David as a fugitive (21:1–31:13)

Author— Samuel

Date— The forty years immediately following 1 Samuel

Major Theme— David as King. He is named the second king of Israel, Saul’s successor. God replaced Saul because of his refusal to repent and follow His commands.

Outline

I. Early Years of David’s Reign (1 :1 –8:1 8)
A. David learns of Saul’s death (1:1–27)
B. David and Ishbosheth (2:1–4:12)
C. Defeat of the Philistines (5:1–26)
D. The ark of the covenant and the house of God (6:1–7:29)
E. Conquests of David(8:1–18)

II. David’s Kingdom Is Established (9:1–20:26)

A. David and Mephibosheth (9:1–13)
B. War with Ammon (10:1–12:31)
C. David and his eldest sons (13:1–18:32)
D. David’s return and Sheba’s revolt (19:1–20:26)

III. Record of Events in David’s Reign (21:1–24:25)

A. Famine and war (21:1–22)
B. Two psalms of David (22:1–23:7)
C. David’s mighty men (23:8–39)
D. Census and plague (24:1–25)

Author— Jeremiah is clearly stated to be the author of 1 Kings in the Baba Bathra, a Talmudic tract. In this ancient record, an entry for the Books of the Kings identifies the author as the prophet Jeremiah. This is in keeping with the general Talmudic vision of prophetic authorship for all of the Old Testament.

Date— About 600 BC, though later material was added about 550 BC

Major Theme—A record of King Solomon’s reign and his successors, which continues in 2 Kings. The Books of 1–2 Samuel and 1-2 Kings were one book in Hebrew. The LXX separated them into four books because of the large volume of material in the text. (The Greek text is longer because Greek includes all the vowels in each word, while the Hebrew language does not.)

Background—The major concern of 1 and 2 Kings is to record what happened in the southern kingdom of Judah. Events in the northern kingdom were important only as they related to the southern kingdom. For example, the moving of the capital to Samaria is dismissed in one verse, 1 Kings 16:24. Judah, the southern kingdom, and the Davidic line form the background for 1 and 2 Kings.

Author— By tradition, Jeremiah, though most scholars agree his work was reframed and added to by numerous editors.

Date— Covers the period from about 651–609 BC

Major Theme— Works of the Kings of Judah (Southern Kingdom).

Background— The writers were concerned mainly with what happened in the southern kingdom of Judah

Outline

I. The Northern Kingdom of Israel until Its Fall (1:1–17:41)
A. The prophetic labors of Elijah and Elisha (1:3–9:10)
B. From Jehu to the fall of Israel (9:11–17:41)

II. Judah until the Day of Its Fall (18:1–25:30)
A. The kingdom of Judah under Hezekiah (18:1–20:21)
B. Manasseh and Amon rule Judah (21:1–26)
C. Reforms in Judah (22:1–23:30)
D. The last days of Judah (23:31–25:30)

Author— According to both Jewish and Christian tradition, Isaiah the son of Amoz is the author of this book. Isaiah, which means “the salvation of God,” was from the tribe of Judah and was the nephew of King Amaziah (796–767 BC) of Judah.

Date— The time period is mentioned as “in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” This places the book about 745–680 BC, from approximately 25 years before the Assyrian captivity of the Northern Kingdom to about 40 years after it.

Major Theme— “The Holy One of Israel” (1:4), who punishes His unrepentant people but later will redeem them. The prophet’s vision of the glory of God (1:6ff) is one of infinite transcendence. Man’s role is one of faith in response to God’s holiness and vision for the world. Isaiah revealed the Messiah in amazing detail—as if he were telling history instead of the future. He even describes the Theotokos (ch. 7) and how she is to conceive and bear God the Son incarnate with her virginity intact. Isaiah describes the suffering of Christ (ch. 53) together with His Resurrection from the dead, proclaiming His kingdom as if it had already happened.

Background—Assyria was growing in power under Tiglath-Pileser, who turned to the west after his conquests to the east. He saw the kingdom of Israel fall to Assyria’s might along with other nations along the Mediterranean coast. Seeing his people taken captive, Isaiah turned to warn the Southern Kingdom of Judah to trust in God alone.

I. Israel and the Nations (1:1–35:10)
A. The judgment of Judah (1:1–4:1)
B. The restoration of Zion (4:2–6)
C. The Son of the Vineyard (5:1–30)
D. The call of Isaiah (6:1–13)
E. The Assyrian threat (7:1–10:4)
F. The judgment of Assyria (10:5–12:6)
G. The judgment of the nations (13:1–23:18) 
H. The apocalypse of Isaiah (24:1–27:13)
I. Further judgment for the nations (28:1–35:10)

II. Historical Section (36:1–39:8)

III. The Salvation of God’s People: The Messiah (40:1–57:21)

A. God comforts His people (40:1–46:13)
B. Cyrus of Persia as God’s agent and the defeat of Babylon (47:1–48:22)
C. The Messiah (49:1–57:21)

IV. The Coming Kingdom of God (58:1–66:24)

A. True worship of God (58:1–14)
B. The forgiveness of God’s people (59:1–60:22)
C. The coming of the Messiah (61:1–11)
D. The judgment of God on His people (62:1–63:6)
E. The remnant (63:7–65:16)
F. The rule of God at the end of time (65:17–66:24)

Author— Jeremiah, “the one whom God appoints or exalts.”

Date— Jeremiah prophesied from about 627 to 582 BC.

Major Themes— Destruction and captivity. Jeremiah prophesied the persecutions and destruction of Jerusalem and the temple; he also foretold the captivity of the Jews in Babylon. He exhorted the people to repent, promising hope for those who remain faithful to the Lord. He prophesied there would come a “new covenant” (38:31–34) to be inscribed in every believer’s heart, inaugurated and fulfilled through Christ God, the Messiah of Israel.

Background— Jeremiah was called the “weeping prophet.” He shed many tears during the dark and despairing time of the Babylonian captivity. He began prophesying during King Josiah’s reign (640–609 BC). Jeremiah was also known as “the prophet of the interior life” because he preached a personal knowledge of God and the forgiveness of sins (38:31–34). The bulk of his message was such a heavy burden to him that it broke even his own heart (8:19–21).

Author— The prophet Ezekiel himself. No one else could be so intimately informed of his actions and intentions.

Date— The generally accepted time frame in which the book was written is 595–572 BC. This work contains more dates than any other Old Testament prophetic book, and the times of the prophecies are accurately described.

Major Theme— God’s direction of events in heaven and on earth. His revelation of knowledge to all the nations is another predominant theme running throughout the book. He is the Judge, but He is equally desirous to be gracious and merciful.

Background — The holy prophet Ezekiel, whose name means “God strengthens,” was of the tribe of Levi. He was therefore both priest and prophet, and he was married. He grew up during the reign of King Josiah of Judah (640–609 BC), but his prophetic ministry spanned the years 595 to 572 BC. More than any other prophet, Ezekiel was called by God to involve himself personally in the divine word by acting it out in prophetic symbolism. He was a contemporary of the prophets Jeremiah and Daniel.

Author— The prophet Hosea is traditionally considered the author of this work. He was of the tribe of Issachar and his name means “salvation” or “deliverance.”

Date— Hosea’s prophecy occurred about 750 BC, during the reign of Jeroboam II (786– 746) and also after that king’s death.

Major Theme—God’s love and faithfulness to His people. Hosea’s marital experience is used as a parable in the book, illustrated by his faithfulness to his unfaithful wife Gomer. Hosea is also one of the prophets who emphasize the importance of knowing God (6:6) in steadfast love, instead of substituting vain and empty sacrifices and burnt offerings to come into His presence.

Background—Hosea was a contemporary of the prophets Amos (in the Northern Kingdom of Israel) and Isaiah and Micah (in the Southern Kingdom of Judah). His prophecy was directed to the Northern Kingdom. The time of Hosea was marked by great material prosperity but also national anxiety in Israel. The people in their complacency and insecurity turned to the gods of the pagans (primarily Baal and Ashtoreth) for guidance. Hosea saw these pagan religions as the exact opposite of God’s revelation to His people. Hosea saw it as his calling to bring wayward Israel back to its covenant with the Lord.

Outline

I. Introduction: Author and Time of the Prophecy (1:1)

II. Hosea and Gomer as Images of God’s Dealings with Unfaithful Israel (1:2–3:5)

A. The children assigns (1:2–2:1)
B. The unfaithful wife—Gomer and Israel (2:2–3:5)

III. God’s Faithfulness and Israel’s Unfaithfulness (4:1–14:10)
Israel’s unfaithfulness (4:1–6:3)
Israel’s punishment (6:4–10:15)
The compassionate and faithful love of God (11:1–14:10)

Author— Traditionally the prophet Joel (commemorated October 19), son of Pethuel, of the tribe of Reuben. His is a common Jewish name, meaning “Yahweh is God.” Nothing is known of his life outside of his short prophecy.

Date— Any number of dates have been suggested for Joel’s life. Fathers such as Jerome and Isidore place Joel in the time of the prophets Isaiah and Hosea, about 740 BC. Tradition held Joel to be one of the earlier prophets; modern scholars are undecided about the matter, often placing him at about 450–400 BC, after the restoration of Israel from exile.

Major Theme—Ultimately, the Lord is victorious. Three major themes are prominent. (1) A call summoning the people of God to turn their sorrow into penitence (1:1–2:17). (2) The faithfulness of God to rise up on behalf of His people, restore their prosperity, and bring the nations to justice (2:18–27). (3) The coming of the Holy Spirit, the Third Person of the Trinity (3:1–5). Joel emphasizes the universal mission of the Spirit, anticipating the Day of Pentecost, when He is poured out on all flesh.

Background—It is likely the prophet Joel wrote in the face of a double disaster—the attack of military aggressors such as the Babylonians, and the onset of a plague of locusts. The prophet freely switches between the two calamities, likening them to each other. As the narrative proceeds, Joel employs two distinct prophetic genres: (1) he calls his people to contrition and repentance; and (2) he uses vivid apocalyptic imagery to convey deep spiritual truths. The contrast created by these two approaches prompted St. Jerome to comment, “Joel is clear at the beginning, but at the end more obscure.”

Outline

I. Devastation in Israel (1:1–20)

II. CalltoRepentance(2:1–17)

III. The Deliverance of the Lord (2:18–27)

IV. The Outpouring of the Holy Spirit (3:1–5)

V. The Judgment of the Nations (4:1–17)

VI. The Prosperity of Zion (4:18–21)

Author— Amos, which means “burdened” or “bearer.”

Date— About 754 BC, “two years before the earthquake” (1:1, 2), which was so severe that Zechariah wrote about it 200 years later.

Major Theme —God’s wrath is to be feared: “A lion shall roar, and who will not fear?” (3:8). Crimes committed against the Jews by their neighboring nations will be the first to be punished. Then God’s wrath will turn to the kingdom of Israel for their sins of oppression of the poor (2:6), incest (2:7), indulgence (3:15), gluttony and drunkenness (4:1). The other theme is the promise of Israel’s restoration if they repent, or of foreign captivity if they do not repent.

Background— Amos was born in the small rural village of Tekoa, twelve miles south of Jerusalem. He was a goatherd and a tender of sycamore, a contemporary of Hosea. Amos may have known Jonah and Elisha when he was young, and Isaiah and Micah when he was older. He prophesied to the Southern Kingdom (Judah) from 795–754 BC. His prophecies were the first to be written down, perhaps because he was the first prophet to proclaim the end of God’s covenant with Israel for their stubborn unrepentance. The prophecies occurred approximately 30 years before the Assyrians captured Samaria in 721 BC, during the time when the two kingdoms were divided. Josephus wrote that a great earthquake took place (1:1) when Uzziah was struck with leprosy. The Israelites had amassed great wealth because of their control over the trade routes, which had created an aristocratic class. Amos was sent to Bethel to warn the king and the people of the Northern Kingdom to repent. The priests, who were tired of his prophecies, clubbed Amos to death.

Outline

I. Superscription (1:1)

II. Introduction (1:2)

III. Judgments on the Nations (1:3–2:16)

IV. Prophecies against Israel (3:1–5:17)

V. Prophecy Regarding Exile (5:1 8–6:1 4)

VI. Visions of Divine Justice (7:1–9:10)

VII. The Restoration of Israel (9:11–15)

Author —The prophet Obadiah, whose name means “servant of the Lord.” Nothing is known about him except that he wrote down this brief prophecy.

Date— Sometime near 587 BC. Internal evidence (vv. 11–14) seems to connect the book to the time of the overthrow of Jerusalem by the Babylonians. If this is the case, Obadiah would be a contemporary of the prophet Jeremiah.
Major Theme—The destruction of Edom and the restoration of Israel.

Background —The people of Edom (the descendants of Esau, the twin brother of Jacob) were intense rivals and enemies of Israel. They even assisted the Babylonians in the destruction of Jerusalem in 587 BC and took the occasion to occupy some of the territory of Judah. God raised up the prophet Obadiah to pronounce judgment on Edom’s arrogance and to proclaim that the Lord is the defender of what is right and the vindicator of the poor and the oppressed.

Outline

I. The Judgment on Edom and Its Destruction (vv.1–14)

II. The Day of the Lord (vv.15–21)
A. Deliverance for Mount Zion (vv.15–18)
B. The Kingdom of God established on earth (vv. 19–21)

Author— The prophet Jonah is traditionally considered to be the author. He was an inhabitant of the city of Gath Hepher (4Kg 14:25) within the tribal borders of Zebulun, about five miles north of Nazareth. His name means “a dove.”

Date — Perhaps 784–772 BC. The experience of Jonah occurred during the reign of King Jeroboam II of Israel (790–750 BC).

Major Theme—The universality of God’s mercy. The compassion of the Lord is not limited to the Jews, but extends to all people, even to the enemies of God’s people. Jonah’s reluctance to carry out God’s command and his disappointment when God acts mercifully are a result of his narrow-minded nationalism, shared with many Jews of the postexilic period.

Background—The only other historical reference to Jonah comes from 4Kg 14:25, which mentions “Jonah the son of Amittai, the prophet from Gath Hepher.” In the Orthodox Church’s liturgical tradition, the Book of Jonah is read in its entirety on Holy Saturday. The third-day deliverance of Jonah from the great fish is a foretaste of the third-day Resurrection of Christ.

We sing, “Jonah was enclosed but not held fast in the belly of the whale; for, serving as a figure of You, who were buried in the tomb, he leapt forth from the monster as from a bridal chamber and he called out to the watch: O you who keep guard falsely and in vain, you have forsaken your own mercy.”

Outline

I. First Calling of Jonah (1:1–2:11)

A. Jonah’s disobedience (1:1–3)
B. God’s judgment and rescue (1:4–16)
C. Jonah’s prayer and deliverance(2:1–11)

II. Second Calling of Jonah (3:1–4:11)
A. Jonah’s obedience (3:1–4)
B, Nineveh’s repentance (3:5–10)
C. Jonah’s complaint (4:1–3)
D. God’s rebuke(4:4–11)

Author—Micah, which means, “who is like the Lord?”

Date—Tradition holds that Micah prophesied from 740–686 BC and that his book was written before 720 BC.

Major Theme—God’s destruction of evildoers and His goodness to the faithful. In the

midst of a very dark time, Micah delivers the messianic prophecies of hope and deliverance for the faithful remnant. He foretells the New Covenant, the Incarnation, Christ’s birth at Bethlehem, Christ’s sufferings, the Church and its persecutions, the conversion of Gentiles, and a time of peace.

Background—The prophet Micah prophesied during a time of spiritual and moral

decadence in the midst of great affluence throughout the Northern and Southern Kingdoms. He witnessed the adoption of the idolatry of the Canaanites by Samaria and Judah. Micah was the son of Joram, from the tribe of Ephraim. He prophesied to both kingdoms. Micah was known as the prophet of the poor and the herald prophet. His contemporaries were Isaiah, Amos, and Hosea.

Outline

I. God’s Judgment against Israel and Judah (1:1–16)

II. The Upper Classes Guilty of Injustice (2:1–3:12)

III. Triumph of God’s Mercy (4:1–5:14)
A. Gentiles will enter the Kingdom(4:1–8)
B. Judgment on Israel’s enemies (4:9–14)
C. The Messianic King from Bethlehem (5:1 –8)
D. Israel’s victory after purging of idolatry (5:9–1 4)

IV. God’s Judgment of Israel’s Ungratefulness (6:1–16)

V. A Remnant Will Receive God’s Mercy (7:1–20)
A. Lamentation for the sins of corruption (7:1–6)
B. The prophet’s assurance of hope (7:7)
C. The faithful will trust in God’s mercy (7:8–10)
D. The Messiah’s victory (7:11–20)

Author— The prophet Nahum . His name means “consolation.” He was from the tribe of Simeon and a contemporary of the prophets Zephaniah, Jeremiah, and Habakkuk.

Date— Between 663 BC (the fall of Thebes) and 612 BC (the fall of Nineveh)

Major Theme—God’s judgment and the destruction of Nineveh (capital of the Assyrian Empire) for its idolatry, oppression, cruelty, and wickedness. Justice will prevail. God is the Lord of history and of all nations, and their destinies are in His hands. Christ is revealed as the One who brings good tidings and proclaims peace (1:15).

Background— The Assyrians had invaded Israel and Judah several times in the eighth and seventh centuries BC. They were ruthless and cruel to the conquered peoples, deporting them to other lands and bringing in foreigners to mingle with the few Jews who were left. The prophet Jonah was sent by God to preach to the inhabitants of Nineveh during this time, and they repented. However, within a few generations the evil and wickedness of their forefathers returned, and the city was at its zenith of power and wickedness when the prophet Nahum prophesied its destruction.

Outline

I. Nahum Receives the Prophecy (1:1)

II. The Lord Is Nineveh’s Judge (1:2–14)

A. The Lord’s vengeance, power, and goodness (1:2–8)
B. Nineveh’s overthrow and Judah’s peace (1:9–14)

III. The Judgment of Nineveh (2:1–14)
A. Description of the siege and capture of the city (2:1–9)
B. The city’s desolation and former glory contrasted (2:10–14)

IV. Nineveh’sTotalDestruction(3:1–19)
A. The sins of Nineveh (3:1–7)
B. Nineveh compared with Egypt (3:8–10)
C. The city’s doom in spite of wealth and strength (3:11–19)

Author— The prophet Habakkuk. Some traditions tell us he was the son of Sapnat, of the tribe of Simeon, prophesying in Judah six hundred years before Christ, in the time of King Manasseh. This would make him a contemporary of the Prophets Nahum, Jeremiah, Daniel, and Zephaniah.

Date— About 605 BC, during the weakening and collapse of the Southern Kingdom of Judah (626–586 BC) and before the arrival of the Babylonians in Palestine.

Major Theme—The problem of evil. Habakkuk agonizes in his soul that wickedness, strife, and oppression are rampant in Judah, but God seemingly does nothing about it. His perplexity intensifies when he learns God will judge Judah by the hands of the Babylonians, who are more wicked and ruthless than those being judged! In the end, he learns to rest and trust in God’s dealings with His creation.

Our Lord Jesus Christ is prophesied in this book as the Lord in His holy temple (2:20) and the One who comes from afar to visit His People with salvation (3:3—quoted in the hymns of the Royal Hours of the Nativity).

Background—Our Orthodox tradition states that this same prophet was indeed the one who was miraculously transported to Babylon and who visited and ministered to Daniel the Prophet in the lions’ den (Bel and the Serpent 33–37). Habakkuk entered into rest in great old age, and his relics were discovered during the reign of Theodosius the Great in the fourth century.

The prophecy is set against the backdrop of the approaching Babylonians, who destroyed Jerusalem in 587 BC. The people of Judah were living in wealth and luxury, and the society was showing signs of rot and collapse. The rich were unjust and greedy, disregarding the needs of the poor, the widows or the orphans. The judges were entirely corrupt.

Author— The prophet Zephaniah , from the tribe of Simeon. His name can be rendered “God has hidden.” It appears he was of royal blood, tracing his ancestry back to King Hezekiah (715–686 BC), and he was a resident of Jerusalem (1:4).

Date— About 627–625 BC. The holy prophet Zephaniah prophesied during the reign of King Josiah (1:1), who reigned in Judah from 640 to 609 BC. He was a contemporary of the prophets Jeremiah, Nahum, and Habakkuk. Major Theme—Judgment and blessing on Judah.

Background— Zephaniah found himself prophesying in times that were both perilous and promising. During the long reign of Manasseh (696–642 BC), the religion and morality of Judah had been brought to an all-time low. The people practiced Baal worship, worship of the stars, and even human sacrifice, probably to please their Assyrian overlords. However, in the eyes of the holy prophet, these practices were nothing less than unbridled wickedness.

Manasseh repented of his wickedness (2 Chr 33:12); however, his son Amon did not, and the people continued their pagan practices. When Josiah came to the throne in 640 BC, there were many who yearned for a return to the God of the fathers and were ready both to hear Zephaniah’s message and to follow King Josiah in his zeal for reform.

Outline

I. Author and Setting of the Prophecy (1 :1 )

II. Judgment of Judah: The Day of the Lord (1:2–2:3)
A. Judah’s idolatry and destruction (1:2–6)
B. Officials and roy alty punished (1 :7 –9)
C. Merchants and complacent judged (1:10–13)
D. The Day of the Lord is at hand (1:14–2:3)

III. Judgment of the Nations (2:4–3:8)
A. Philistia (2:4–7)
B. Moab(2:8–11)
C. Ethiopia (2:12)
D. Assyria (2:13–15)
E. Jerusalem (3:1–8)

IV. Redemption and Restoration of Zion (3:9–20)
A. The righteous remnant (3:9–13)
B. Rejoicing in Zion (3:14–20)

Author— The author is the prophet Haggai, whose name means “festal.” He is the first of the post-exilic prophets and a contemporary of the prophet Zechariah. Jewish tradition suggests he was a priest.

Date— 520 BC, during the second year of the reign of Darius, king of Persia. Four prophetic messages were delivered over a period of four months.

Major Theme— Forsake life’s comforts and rebuild the temple. Other themes revolve around the consequences of disobedience (1:6, 11; 2:16, 17) and the blessings of obedience (2:7–9, 19). A further prophetic theme points to the building of the Church from among the Gentiles (2:7).

Background— In 587 BC, the Babylonians conquered Jerusalem and carried the Jews into exile in Babylon. In 539 BC, the Persian king Cyrus conquered the Babylonians and decreed that the Jews could return to their homeland. The rebuilding of the temple was begun by the remnant that returned. Theodoret of Cyrrus points out, “Since the completion of the construction was interrupted partly on account of the wickedness of their enemies and partly on account of their own sluggishness, Haggai, the blessed prophet, induced the people to begin rebuilding the temple.” It was finished and consecrated five years after the Book of Haggai was written, in 515 BC.

Author— Zechariah, whose name means “he whom God remembers.” He was born in Babylon, returning to Judah in 537 BC. Zechariah’s prophetic ministry was well established in Babylon among the people in captivity. He was from the tribe of Judah, succeeding his grandfather Addo as a prophet. Haggai was his contemporary. Zechariah is commemorated on February 8.

Date—520–480 BC. Zechariah’s prophecies coincide with those of Haggai.
Major Theme—Encouraging the returned captives to rebuild the temple. The prophecies of Zechariah are messianic, apocalyptic, and eschatological. Zechariah foretold Christ’s coming in lowliness and humility (6:12; 13:7), His rejection and betrayal for thirty pieces of silver (11:12, 13), His crucifixion (13:7), His priesthood (6:13), His heritage (6:13; 9:9; 14:9, 16), His coming in glory (14:4), His building of the Lord’s temple (6:12, 13), his reign (9:10, 14), and His establishment of peace and prosperity (3:10; 9:9, 10).

As to the apocalyptic and eschatological emphasis, the prophecies foretold the invasion of Jerusalem (12:1–3; 14:1, 2), the victory of Judah’s enemies (14:2), the Lord’s defense of Jerusalem (14:3, 4), the judgment on the nations (12:9; 14:3), the geographical changes in Judah (14:4, 5), the commemoration of the Feast of Tabernacles in the messianic age (14:16–19), and the fulfillment of the prophecies about the holiness of the Israelites (14:20, 21).

This book also develops the theology of angels, as God communicates through them to Zechariah. Many New Testament apocalyptic images are foreshadowed in this book.

Background— In the first year of Cyrus the Great of Persia, a decree was issued permitting

the return of the Jews to Jerusalem with a commission to rebuild the temple. The Israelites were led back by Zerubbabel and Joshua. Zerubbabel, son of Shealtiel, was the heir to the throne of David. In 520 BC, Zechariah and Haggai attempted to rouse the remnant of returned exiles to rebuild the temple.

Author— Malachi, whose name means “angel” or “messenger.” Whatever he prophesied, that very day an angel of God appeared and repeated his message. Malachi spoke with his angel face-to-face as to a friend. Malachi was born in Sopha (Supha), of the tribe of Levi, after the return of the captives from Babylon. He prophesied after the consecration of the temple in Jerusalem, 515 BC. He is commemorated on January 3.

Date— 500–350 BC, based on the contents of the book.

Major Theme— Turn from sin, for the day of the Lord is coming. Malachi considers the temple, the priesthood, and true worship as the spiritual foundation not only for the people of his day, but also for the messianic kingdom to come. Even in the midst of a multitude of sins and evildoings, Malachi looked ahead with hope to see a new day dawning when Elijah (that is, John the Baptist) would be sent and the darkness would disappear with the coming of the Christ.

Background—After the reconstruction of the temple, the Israelites began grumbling against God, neglecting true worship. In spite of the many times God had delivered them, the people were ungrateful and forgot their history, saying, “And how has God shown His love?” (1:2). The priesthood neglected their sacred duties, no longer teaching the Law, accepting inferior sacrifices (1:7, 8) from men who oppressed the widows and orphans, and abandoning their lawful wives and children (2:14–16). Empty ritualism, hypocrisy, irreverence, apostasy, sorcery, and idolatrous practices were common (3:5). Because of the sins of the priests and the people, droughts, disease, and misfortunes were commonplace. The Book of Malachi addresses these issues.

Outline

I. Introduction (1:1)

II. God’s Love for Israel (1:2–5)

III. Israel Rebuked for Unfaithfulness (1:6–2:17)

IV. TheMessiah’sComingJudgment(3:1–7a)

V. Tithing Will Restore God’s Blessing (3:7b–15)

VI. The Faithful Will Be Vindicated (3:16–18)

VII. The Day of the Lord (3:19–24)

Author— Solomon was the principal contributor to this collection.

Date— 970–931 BC

Major Theme— “The fear of the Lord is the beginning of wisdom” (9:10). Proverbs is thought to be the foundation for the Beatitudes (Mt 5). In the first nine chapters, the wisdom of God is personified as a companion of God from the beginning and is revealed in the Second Person of the Trinity, Jesus Christ.

Background— Hebrew proverbs are often written as individual couplets with two lines of equal length. Two common types are (1) the synonymous proverb, which expresses the same basic thought in both lines; and (2) the antithetical proverb, which offers a contrast, such as between wise and foolish or virtuous and evil. The main writings of Solomon reflect the antithetical proverb.

Author— An unknown and gifted ancient who had inspiration and knowledge that only God could reveal to him. The authorship is attributed to an Israelite because of the repeated use of God’s covenant name: YHWH. As transliterated from the Hebrew, it is commonly rendered, “Yahweh.”

Date— There is some evidence that the life of Job was much earlier than the actual writing of the book. He is thought to have lived during the time of the patriarchs—Abraham, Isaac, and Jacob—approximately 1600 BC.

Major Theme—The justice of God in light of human suffering. The major theme of the Book of Job is the profound theological problem of how the suffering of a just man relates to God in the midst of his testing. The theme of theodicy is explored throughout the book, with Job’s friends attempting to provide the explanation for his suffering. The character of Job is a type of Christ who suffers unjustly and is rewarded for his godliness.

Background— Although this book is considered a Wisdom book, it is written as a poetic dialogue in a prose-narrative literary style. It is the longest ancient Hebrew poem that has ever been known to be composed. There was much difficulty throughout history with the various translations of this book because of the unusual language and style. The Septuagint (Greek) translation is four hundred lines shorter than the accepted Hebrew text, perhaps because sections were omitted that were not understood. The ancient Syriac (Peshitta), Aramaic (Targum), and Latin (Vulgate) had similar translation difficulties.

In the Church, Job’s words have been given a unique place at the end of the Divine Liturgy: “Blessed be the name of the Lord” (1:21).

Outline

I. Prologue (1:1–2:18)
A. Job’s blessings (1:1–5)
B. Job’s testing (1:6–2:18)

II. The Dialogues and Speeches (3:1–27:23)
A. Job’s lament (3:1–26)
B. First cycle of speeches (4:1–14:22)
C. Second cycle of speeches (15:1–21:34)
D. Third cycle of speeches (22:1–26:14)
E. Job’s closing discourse (27:1–23)

Author— The “Teacher” or “Preacher” has traditionally been identified as Solomon, because only he was the son of David, king of Israel in Jerusalem (1:1, 12), who achieved great fame for his wisdom, wealth, and achievements.

Date— According to Jewish tradition, Solomon wrote the Song of Songs in his youth, Proverbs in his middle years, and Ecclesiastes in his old age. Following this line of reasoning, he would have written this book about 935 BC.

Major Theme— Without God, all of life is vanity.

Background—Early Judaism accepted the book as holy and read it on the third day of the Feast of Tabernacles. The early Church identified Solomon as the author, and some included the book in the list of books to be read in the churches.

Outline

I. Everything Human Is Vain, for It Is without Profit (1:1–18)

II. There Is No Profit under the Sun(2:1–12:8)

III. Conclusion: Fear God and Keep His Commandments (12:9–14)

Authors— Among the authors of the Psalms are David, the temple musicians, and Moses.

Date— Generally from 1000 BC, the time of David, to several centuries thereafter.

Major Theme—The songs of God’s people. Each psalm has its own theme, as noted in the titles.

Background—

1. Types of psalms :The Psalms are of many types, including:(a) prophecies of the coming Messiah,(b) prayers for the king,(c)personal lamentations, (d) songs of praise, and (e) hymns for special feasts.

2. The prayer book of the Church: The Psalms have become for the Church, as for ancient Israel, a book of prayer and praise. All find their fulfillment in Christ, the Son of God . Not only do the Psalms predict specific events of Christ’s life, but in them He Him self intercedes for and with His people before the Father. The Psalms can also be seen as a dialogue between the Church, the body of Christ, and Christ her Head. Therefore, they make the most sense to us when they are prayed or sung (chanted), not simply read.

3. Uses in the Church: The Book of Psalms, or Psalter, is used in the Orthodox Church in three primary way s:
   1. In the daily cycle of prayers. The liturgical tradition appoints certain psalms as “fixed” portions of the daily serv ices. These will be pointed out in the notes throughout the text as psalms for morning prayers, evening prayers, and prayers of the hours.
   2. In the weekly order of the morning and evening services (Matins [Orthros] and Vespers). When these are done in their entirety , as in the monasteries, all the psalms are chanted in the course of each week, staring at Saturday Vespers and concluding at Matins the following Saturday.
   3. In the observance of the Church y ear, the liturgical tradition selects particular psalms or verses for special feasts or seasons as prophetic statements illustrating the work of Christ for us. For example, the Passion Song of Psalm 22 (“They pierced My hands and My feet”) is used in the Church on Great and Holy Friday . Thus, using the Psalms is crucial to our understanding of the fullness of Christ’s ministry to His people.
4. Purpose: The Psalms serve many functions. They (a) foretell coming events; (b) recall history ; (c) frame laws for life; (d) reveal what must be done to obey God’s word; (e) are a treasury of good doctrine; and (f) help overcome the passions that exercise dominion over our souls, through the power of poetic expression to capture and gradually transform our thoughts.

1 Chronicles

Author— Ezra is believed to be the writer.

Date— About 450 BC. The book spans the forty years of Solomon’s reign, four hundred years of the reigns of succeeding kings, and seventy years of captivity in Babylon.

Major Themes—Continuation of the Davidic covenant through Solomon and the building of the temple. The importance of proper worship in the temple, particularly the place of the Levites and the musicians, is given special, detailed emphasis. Another theme is the character of each of the kings that followed Solomon—whether they encouraged proper worship of God. The writer ends this book with the tragic account of the destruction of Jerusalem and the seventy-year exile of the Jews to Babylon.

Background— Solomon has succeeded to the throne of Israel, and his major task is building the temple. David gathered all the supplies and drew up the plans, but the Lord did not allow him to construct it. The wisdom and wealth of Solomon were known throughout the world and written about in foreign histories. The Queen of Sheba, an Arabian country, came to witness Solomon’s glory. After Solomon’s death, the people of Israel divided into two kingdoms. The northern kingdom separated from Judah with Jeroboam as king, and fell away from worshipping the true God. Jeroboam established idol worship. The rejected priests and Levites and many faithful followers left Israel and emigrated to Jerusalem to worship God. The smaller southern kingdom, consisting of the tribes of Judah and Benjamin, was ruled by Solomon’s son Rehoboam. The author brings a final word of hope, recounting the permission given by Cyrus king of Persia for the exiles to return and rebuild the temple in Jerusalem.