The Books of the Bible and Abbreviations

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Grade 5, Chapter 2 The Books of the Bible and Abbreviations The Old Testament The Torah or Pentateuch The Book of Joshua (Jos) The Book of Proverbs (Prv) The Books of Genesis (Gn) The Book of Judges (Jgs) The Book of Ecclesiastes (Eccl) The Book of Exodus (Ex) The Book of Ruth (Ru) The Song of Songs (Sng) The Book of Leviticus (Lv) The Wisdom Books The Book of Wisdom (Wis) The Book of Numbers (Nm) The Book of Job (Jb) The Book of Sirach (Sir) The Book of Deuteronomy (Dt) The Book of Psalms (Ps) The Prophetic Books The Historical Books The Book of Esther (Est) The Book of Amos (Am) The First Book of Samuel (1 Sm) The First Book of Maccabees (1 Mc) The Book of Obadiah (Ob) The Second Book of Samuel (2 Sm) The Second Book of Maccabees (2 Mc) The Book of Jonah (Jon) The First Book of Kings (1 Kgs) The Book of Isaiah (Is) The Book of Micah (Mi) The Second Book of Kings (2 Kgs) The Book of Jeremiah (Jer) The Book of Nahum (Na) The First Book of Chronicles (1 Chr) The Book of Lamentations (Lam) The Book of Habakkuk (Hb) The Second Book of Chronicles (2 Chr) The Book of Baruch (Bar) The Book of Zephaniah (Zep) The Book of Ezra (Ezr) The Book of Ezekiel (Ez) The Book of Haggai (Hg) The Book of Nehemiah (Neh) The Book of Daniel (Dn) The Book of Zechariah (Zec) The Book of Tobit (Tb) The Book of Hosea (Hos) The Book of Malachi (Mal) The Book of Judith (Jdt) The Book of Joel (Jl) The New Testament The Gospels The Gospel according to Matthew (Mt) The Letter to the Galatians (Gal) The Letter to Titus (Ti) The Gospel according to Mark (Mk) The Letter to the Ephesians (Eph) The Letter to Philemon (Phim) The Gospel according to Luke (Lk) The Letter to the Philippians (Phil) The Letter to the Hebrews (Heb) The Gospel according to John (Jn) The Letter to the Colossians (Col) The Catholic Letters The Acts of the Apostles (Acts) The Letter of Jude (Jude) The Letter of James (Jas) The New Testament Letters The First Letter to the The First Letter of Peter (1 Pt) Thessalonians (1 Thes) or Epistles The Second Letter of Peter (2 Pt) The Letter to the Romans (Rom) The Second Letter to the Thessalonians (2 Thes) The First Letter of John (1 Jn) The First Letter to the Corinthians The Second Letter of John (2 Jn) (1 Cor) The First Letter to Timothy (1 Tim) The Third Letter of John (3 Jn) The Second Letter to the The Second Letter to Timothy Corinthians (2 Cor) (2 Tim) The Book of Revelation (Rv) ©Copyright. RCL • Resources for Christian Living®. All rights reserved..

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Haggai and Zechariah 9—17
LIBRAmiFPtJNCETON JUN 2 9 2007 THEOLOGIC/' L S ,V1INARY r Ob If €ijt Camfantrae mhlt for ^cljools anil CoUejjes. HAGGAl AND ZECHARIAH, aouDon: C. J. CLAY and SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. ©lassoijj: 50, WELLINGTON STREET. 3Lap>ia: F. A. RROCKHAUS. ^.cbj gorfe: THE MAOMILLAN COMPANY. Bombag anU Calcutta: MACMILLAN AND CO., Ltd. [All liights rcsei'ved.] ; Ct)e Camtiitijse MUt (or General Editors :—J. J. S. PERofc^NE,QST).,9 1047 FORMERLY BiSHOP OF WORCEsW«5f>|- ^'^*'- A. F. KIRKPATRICK, D.D., ^^^ Regius Professor of Hebrew. ^L- H^ S aA ZECHARIAH '^H N0T^^Ni:/lN2.R0.DUCTI0N THK' VEN. T. T. PEROWNE, B.D. ARCHDEACON OF NORWICH; LATE FELLOW OF doRPUS CHRISTI COLLEGE, CAMBRIDGE. STEREOTYPED EDITION. (JDambrdrge AT THE UNIVERSITY PRESS. « 1902 First Edition 1886. Reprinted 1888, 1890, 1893, 1897, 1902 PREFACE BY THE GENERAL EDITOR. The General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed. In the New Testament more especially questions arise of the deepest theological import, on which the ablest and most conscientious interpreters have differed and always will differ. His aim has been in all such cases to leave each Contributor to the unfettered exercise of his own judgment, only taking care that mere controversy should as far as possible be avoided. He has contented himself chiefly with a careful revision of the notes, with pointing out omissions, with PREFACE.
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A Study of the Minor Prophets the Book of Obadiah ~ Chapter 1
A Study of the Minor Prophets The Book of Obadiah ~ Chapter 1 I.The book of Obadiah addresses the brotherly conflict between Israel/Judah, the descendants of Jacob, and Edom, the descendants of Jacob’s twin brother Esau. The message of Obadiah is that God would completely destroy Edom for the violence she had committed against Judah and that he would ultimately restore Israel. The book of Obadiah reminds us of God’s justice as he punishes Edom in accordance with its crimes as well as remembering his special love for Israel, his elect people. Edom was a small kingdom to the southeast of Judah. It lay in the rugged and mountainous terrain between the Dead Sea and the Gulf of Aqaba. Edom is sometimes referred to as Seir (Gen 32:3; 36:20–21). Israel and Edom were bitter rivals throughout the Old Testament era. Though they were allies at times (see Deut 2:2–6; 2 Kgs 3:9), their relationship was more often characterized by hostility and conflict. II.Because the hostility was centuries long there is debate about when the book was written. figures. Of all the conflicts between Edom and Israel, the Babylonian invasion seems to best fit the description in Obadiah 10–14, particularly the references to Edom’s participation in the looting of Jerusalem. The time of Obadiah’s ministry likely falls, then, between the destruction of Jerusalem in 586 BC and the defeat of Edom by Nabonidus and the Babylonians in 553. III.The book of Obadiah divides into two major sections—the oracle of judgment against Edom in verses 1–14 and a more general announcement of the coming Day of the Lord against all nations in verses 15–21.
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Micah Obadiah Joel and Jonah the Books of the Prophets Micah Obadiah Joel and Jonah
WESTMINSTER COMMENTARIES EDITED BY WALTER LooK D.D. L"-I)y MARGARET PROFESSOR OF DIVINITY Iii THE U!iIVERSITY 011' OXFORD THE BOOKS OF THE PROPHETS MICAH OBADIAH JOEL AND JONAH THE BOOKS OF THE PROPHETS MICAH OBADIAH JOEL AND JONAH WITH INTRODUCTION AND NOTES BY G. W. WADE D.D. 8ENIOB TUTOR OF ST DAVID'S COLLEGE, LAXPETBJI, CANON OF BT ASil>H METHUEN & CO. LTD. 36 ESSEX STREET W.C. LONDON First published in 1925 l'BINT.11D IN GREAT BRITAIN DULCISSIMAE DILECTISSIMAE PREFATORY NOTE BY THE GENER.AL EDITOR HE primary object of these Commentaries is to be exe T getical, to interpret the meaning of each book of the Bible in the light of modern knowledge to English readers. The Editors: will not deal, except subordinately, with questions of textual criticism or philology ; but taking the English text in the Revised Version as their basis, they will aim at com bining a hearty acceptance of critical principles with loyalty to the Catholic Faith. The series will be less elementary than the Cambridge Bible for Schools, less critical than the International Critical Com mentary, less didactic than the Expositor's Bible ; and it is hoped that it may be of use both to theological students and to the clergy, as well as to the growing number of educated laymen and laywomen who wish to read the Bible intelligently and reverently. Each commentary will therefore have (i) An Introduction stating the bearing of modern criticism and research upon the historical character of the book, and drawing out the contribution which the book, as a whole, makes to the body of religious truth.
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Note Malachi – Part 1 of 1
Note Malachi – Part 1 of 1 Era Characters Chapters In the beginning God created the world. Genesis 1 Before 4000 BC Adam & Eve Gen 1~5 Before 3000 BC Cain Abel Seth Gen 4~5 Before 2500 BC Noah Gen 5~10 Before 2100 BC Job Elihu Job About 2000 BC Abraham Isaac & Ishmael Jacob & Esau Joseph Gen 11~50 Era of Patriarchs About 1500 BC~ 1000 BC Moses Aaron Joshua Exo Lev Num Deu Era of prophets Joshua Joshua Judges(Othniel Ehud Shamgar Deborah Gideon Tola Judges Jair Jephthah Ibzan Elon Abdon Samson) Abimelech Ruth Boaz Naomi Ruth Eli Samuel Saul David 1 Samuel About 1000 BC Saul Jonathan David Absalom Solomon 1 Samuel 2 Samuel Era of princes Solomon Jeroboam Rehoboam Ahab Elijah Elisha 1 kings Jehu Ahab Hezekiah Manasseh Josiah Elisha Jehu Elijah 2 kings Saul David Solomon 1 Chronicles Solomon Rehoboam Asa Jehoshaphat Jehoram Joash 2 Chronicles Hezekiah Josiah Zerubbabel Ezra Nehemiah Haggai Zechariah Ezra Nehemiah About 500 BC Esther Mordecai Haman Ahasuerus Esther Era of priests Isaiah Ahaz Hezekiah Isaiah Jeremiah Baruch Zedekiah Jeremiah Jeremiah Lamentation Ezekiel Ezekiel Daniel Nebuchadnezzar Belshazzar Daniel Hosea Hosea Joel Joel Amos Amos Obadiah Obadiah Jonah Jonah Micah Micah Nahum Nahum Habakkuk Habakkuk Zephaniah Zephaniah Haggai Haggai Zechariah Zechariah Malachi Malachi Malachi – Part 1 of 1 Page 1 of 13 Summary Malachi - Part 1 of 1 ......................................................................................... 3 Malachi contains six lessons. 1) Does God love us? God demonstrated His love by preserving the Israelites, but not in the way they wanted. We must not focus on the things we lack and forget what God has done for us.
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The Book of Ruth in the Time of the Judges and Ruth, the Moabitess
Verbum et Ecclesia ISSN: (Online) 2074-7705, (Print) 1609-9982 Page 1 of 6 Original Research The Book of Ruth in the time of the Judges and Ruth, the Moabitess Authors: This article addresses two issues in the Book of Ruth that have not yet received much scholarly 1 Gerda de Villiers attention: why is the narrative plotted in the time of the judges, whilst the time of narration Jurie le Roux1 dates to the postexilic period, and why is one of the protagonists Ruth, the Moabitess, whilst Affiliations: the law in Deuteronomy 23:3–4 (HB 4–5) clearly forbids the presence of Moabitess and 1Department of Old Ammonites in the community of YHWH? A suggestion is made that a possible explanation to Testament Studies, University both these questions may be found in tensions regarding Israel’s identity in the Second Temple of Pretoria, South Africa period. Two different yet not completely opposite viewpoints are illuminated: that of the Corresponding author: Books of Ezra and Nehemiah who envisioned an exclusive Israel that is construed along Gerda de Villiers, genealogical and religious lines, and that of the Book of Ruth where solidarity with the people [email protected] of Israel and the worship of YHWH are embraced by foreigners. Both sides are concerned Dates: about the identity of Israel and loyalty to YHWH, yet they employ a different jargon in order Received: 03 Feb. 2016 to argue for the inclusion or exclusion of foreigners. Furthermore, Ezra and Nehemiah consider Accepted: 10 May 2016 mixed marriages as a serious threat to Israel’s identity, and they justify the expulsion of foreign Published: 22 July 2016 wives on the basis of the Book of Moses.
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Leviticus 16:1-34 Page 1
TWENTIETH MESSAGE, Leviticus 16:1-34 Page 1 TWENTIETH MESSAGE: THE DAY OF COVERINGS Leviticus 16:1-34 Introduction Leviticus 16 is a climax to everything that has gone before in the book of Leviticus. It is built on and combines much of what had been revealed previously in the messages from The Tabernacle. It tells of Israel’s great annual observance that came to be called the “Day of Atonement.” The Hebrew word translated “atonement” literally means “covering” (see comments on Lev. 1:4 in MESSAGE 1 under the heading to cover over him ). It refers to covering over a person or an object to protect it from the effects of sin. The word “atonement” in Christian theology refers to Jesus’ vicarious, substitutionary death to pay the penalty for sins for sinners. It applies to the pardon we receive from the penalty for our sins when we accept Jesus as our Savior. In Leviticus, the word “covering” applies to a different concept. It refers to protecting a person and his possessions from sins that come into his or her life after that person becomes a believer and is saved. “Covering” in Leviticus was granted to Israelites as the result of the person’s offering fire-offerings and performing many other actions in obedience to God. Covering did not occur from the grace of God only, as salvation does. It symbolized how God covered Israelite believers from their sins when they lived for Him, obeyed Him, and served Him. Therefore, the word is translated literally in these comments as “covering”, to avoid reading into it ideas it did not contain.
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The Book of Joel
Charles Savelle Center Point Bible Institute 1 THE BOOK OF JOEL Message: The message to Joel is fairly straightforward. Basically, it is that, “The Day of the Lord is coming to bring judgment for God’s enemies and restoration for God’s people.” Joel sets his message up by pointing to a literal locust plague which he poetically morphs into a eschatological Day of the Lord. Or as Finley puts it, “The prophecy of Joel can be compared to two wheels turning on an axle. The wheels are history and eschatology, while the axle is the day of the Lord.”1 Author: According to 1:1, the human author of the prophecy was Joel son of Pethuel. Joel means “Yahweh is God.” The name was fairly popular and there are eleven to fourteen men who bear this designation in the Old Testament depending on how you count them. The references to “Zion” and “the house of the Lord” (1:9, 13–14; 2:15–17, 23, 32; 3:1, 5–6, 16–17, 20–21) might indicate that the prophet was a resident of Jerusalem. References to the priesthood (1:13–14; 2:17) might indicate that Joel was a priest. Nothing is known about his father Pethual. Recipients: The identification of the original recipients is tied closely to the issue of dating. While most would hold that the oracle was written to Judah, dating affects whether we are referring to pre-exilic or exilic Judah. Since an early date seems more likely, the original recipients are likely pre-exilic Israel.
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The Temple in the Book of Haggai
The Journal of Hebrew Scriptures ISSN 1203-1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here). VOLUME 8, ARTICLE 19 ELIE ASSIS, THE TEMPLE IN THE BOOK OF HAGGAI 1 2 JOURNAL OF HEBREW SCRIPTURES THE TEMPLE IN THE BOOK OF HAGGAI ELIE ASSIS BAR ILAN-UNIVERSITY The purpose of this article is to discuss the Temple ideology that characterizes the book of Haggai. Although Haggai does not directly elaborate on the theological importance of the Temple, nevertheless, we may draw some conclusions about the particular Temple theology advanced in the book in general and the prescribed role of the Temple in the life of Israel. Clearly the Temple occupies a central position in the book of Haggai. In fact, most of the book deals with Temple matters. Three out of the four prophetic speeches in the book deal, in one way or another with the Temple, and the fourth is not unrelated to it either. In his first prophecy, Haggai calls upon the nation to build the Temple (chapter 1). In the second, he urges them on when they slacken, after the construction work is already underway (2:1–9). The subject matter of the third prophecy is debated. The prevailing view is that this pericope is to be understood literally, that is, as dealing with matters of ritual purity in the Temple.1 Another position is that the prophecy expresses opposition to any intermingling with those from the northern region, later identified as Samarians (2:10–19).2 If this is the case, the prophecy would also be related to the building of the Temple, since, within this understanding, it would addresses the desire on the part of the Samarians to participate in the building of the Temple in Jerusalem (cf.
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Appendix 1A — Books of the Bible
Appendix 1a — Books of the Bible Old Testament Books Pentateuch Wisdom Books The Book of Genesis The Book of Job The Book of Exodus The Book of Psalms The Book of Leviticus The Book of Proverbs The Book of Numbers The Book of Ecclesiastes The Book of Deuteronomy The Song of Songs The Book of Wisdom The Book of Sirach (Ecclesiasticus) Historical Books Prophetic Books The Book of Joshua The Book of Isaiah The Book of Judges The Book of Jeremiah The Book of Ruth The Book of Lamentations The First Book of Samuel The Book of Baruch The Second Book of Samuel The Book of Ezekiel The First Book of Kings The Book of Daniel The Second Book of Kings The Book of Hosea The First Book of Chronicles The Book of Joel The Second Book of Chronicles The Book of Amos The Book of Ezra The Book of Obadiah The Book of Nehemiah The Book of Jonah The Book of Tobit The Book of Micah The Book of Judith The Book of Nahum The Book of Esther The Book of Habakkuk The First Book of Maccabees The Book of Zephaniah The Second Book of Maccabees The Book of Haggai The Book of Zechariah The Book of Malachi New Testament Books Gospels Epistles The Gospel according to Matthew The Letter to the Romans The Gospel according to Mark The First Letter to the Corinthians The Gospel according to Luke The Second Letter to the Corinthians The Gospel according to John The Letter to the Galatians The Letter to the Ephesians The Letter to the Philippians Acts (beginning of the Christian Church) The Letter to the Colossians The Acts of the Apostles The First Letter to the Thessalonians The Second Letter to the Thessalonians The First Letter to Timothy The Second Letter To Timothy The Letter to Titus The Letter to Philemon The Letter to the Hebrews The Catholic Letters The Letter of James The First Letter of Peter The Second Letter of Peter The First Letter of John The Second Letter of John The Third Letter of John The Letter of Jude Revelation The Book of Revelation .
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Getting Started with Leviticus by Ted Hildebrandt Copyright © 2012
1 Getting Started with Leviticus By Ted Hildebrandt Copyright © 2012 Introduction to Leviticus The book of Leviticus is torah, a set of instructions designed to teach the priests and the people of Israel the ritual requirements for living in the presence of a holy God. The Hebrew title is taken from the first word of the Hebrew text, “and he called,” which tells little about the actual content of the book. The more common title of “Leviticus” comes from the translation of the Hebrew Old Testament into Greek (called the Septuagint/LXX ca. 200 BC) into the Latin Vulgate (ca. 420 AD) and eventually into English. The title should not, however, be understood as referring exclusively to the Israelite tribe of Levi. The term “Levite” occurs only three times in the book of Leviticus (Lev 25:32-33). However, priests [kohen], who were the direct descendants of Aaron, are referenced over 175 times in the 27 chapters of this book, despite it being the shortest book of the Pentateuch [Gen-Deut]. Thus the title “Leviticus” refers to the “Levitical priests” (cf. Deut 17:9, 18) although the book addresses the holiness of the whole people of God as well (Lev 15:2; 17:2), for Israel itself was to be a “kingdom of priests and a holy nation” (Exod 19:6). Leviticus moves away from the historical narrative approach that dominates Genesis and Exodus to a more instructional format, giving various rules, regulations, and requirements for maintaining holiness and cleanness and avoiding defilement, pollution, and uncleanness. It links into the greater narrative of the Pentateuch in its opening verse, where God speaks to Moses from the Tent of Meeting, or Tabernacle, upon which the glory-cloud of God’s presence had just descended (Exod 40; cf.
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Zechariah 9–14 and the Continuation of Zechariah During the Ptolemaic Period
Journal of Hebrew Scriptures Volume 13, Article 9 DOI:10.5508/jhs.2013.v13.a9 Zechariah 9–14 and the Continuation of Zechariah during the Ptolemaic Period HERVÉ GONZALEZ Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203L1542 http://www.jhsonline.org and http://purl.org/jhs ZECHARIAH 9–14 AND THE CONTINUATION OF ZECHARIAH DURING THE PTOLEMAIC PERIOD HERVÉ GONZALEZ UNIVERSITY OF LAUSANNE INTRODUCTION This article seeks to identify the sociohistorical factors that led to the addition of chs. 9–14 to the book of Zechariah.1 It accepts the classical scholarly hypothesis that Zech 1–8 and Zech 9–14 are of different origins and Zech 9–14 is the latest section of the book.2 Despite a significant consensus on this !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1 The article presents the preliminary results of a larger work currently underway at the University of Lausanne regarding war in Zech 9–14. I am grateful to my colleagues Julia Rhyder and Jan Rückl for their helpful comments on previous versions of this article. 2 Scholars usually assume that Zech 1–8 was complete when chs. 9–14 were added to the book of Zechariah, and I will assume the sameT see for instance E. Bosshard and R. G. Kratz, “Maleachi im Zwölfprophetenbuch,” BN 52 (1990), 27–46 (41–45)T O. H.
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Notes on Zechariah 202 1 Edition Dr
Notes on Zechariah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. "Yahweh Remembers") was a common one among the Israelites, which identified at least 27 different individuals in the Old Testament, perhaps 30.1 It was an appropriate name for the writer of this book, because it explains that Yahweh remembers His chosen people, and His promises, and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16). Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine very early in life, in 536 B.C. with Zerubbabel and Joshua. Zechariah apparently survived Joshua, the high priest, since he became the head of his own division of priests in the days of Joiakim, the son of Joshua (Neh. 12:12, 16). Zechariah became a leading priest in the restoration community succeeding his grandfather (or ancestor), Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). Zechariah's father, Berechiah (1:1, 7), evidently never became prominent.
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