Timeline of Old Testament Books & Their Parts

Total Page:16

File Type:pdf, Size:1020Kb

Timeline of Old Testament Books & Their Parts Timeline of Old Testament Books & their Parts Timeline Historical Circumstances Torah/Pentateuch Historical Books Writings/Wisdom Lit. Prophets 1000 BC United Monarchy Yahwists begin national epic Psalms (1000–400s?) under David & Solomon Proverbs (950–450?) 922 Divided Monarchy Elohists write national epic for Elijah and Elisha Northern Kingdom = Israel the north capital, Samaria Southern Kingdom = Judah Hosea and Amos preach in capital Jerusalem Israel; Micah preaches in Judah 760 Isaiah of Jerusalem advises Assyria destroys Israel Judean king against alliances 721 (most of Isa 1–39) and reduces Judah to a vassal state; then must pull troops out to fight Babylon back in the East Job (600s–400s?) Deuteronomists edit Amos 622 King Josiah reunifies nation (2:4-5; 3:7) Deuteronomists (Josiah’s Deuteronomists write Joshua, under the old covenant, then is scribes) merge J and E and Judges, 1 & 2 Samuel, 1 & 2 Nahum prophesies against As- killed at the Battle of Megiddo in syria just before Babylonians de- take up the story from Moses’ Kings 609 BCE stroy it; Zephaniah prophesies final words to a history of the Ruth? 587 Babylon destroys Judah vs. idol worship; Habakkuk people in the promised land; prophesies of the coming Baby- kills Davidic line and exiles top Dtrs write and revise through the lonian threat leadership to Babylon, but then Babylonian Exile must fight off Persia to east Jeremiah and Ezekiel 539 Persia defeats Babylon Priestly writers regroup nation, The Chronicler writes 1 & 2 prophesy before and through and allows the Jewish exiles to merging J + E + D and adding Chronicles (which recast the Song of Songs (after 539) the Exile; II Isaiah prophesies from Exile (Isa 40–55) return, even subsidizes the re- their own stories of God’s control biblical history from Adam to building of some infrastructure and blessing = P 2 Kings with an emphasis on III Isaiah prophesies after the re- like the Temple David) and Ezra-Nehemiah Final redactor adds connect- turn from Exile; post-exilic edi- Ruth? (set in the period of the Qoheleth / Ecclesiastes 332 Greece defeats Persia ing bits to piece the final Torah tion of Amos; Lamentations Judges, but possibly written after (300s) and Baruch added to the Jere- Hellenistic Empires split together 198 Ptolemies lose “Israel” to exile to counter Ezra’s mandate miah tradition; Haggai, Zecha- Seleucids, who antagonize Jews against foreign wives?) Sirach / Ecclesiasticus riah, Malachi, Joel (post-exi- by imposing Greek culture Tobit (set in Assyrian period, but (200–175) lic prophets) 168 Maccabean Revolt written after Babyonian exile) Jonah (set during Assyrian pe- 164 Jewish family, Hasmoneans Judith (set in Assyrian or riod, written after Babylonian (a.k.a. Maccabees) wins, takes Babylonian period?, but written Exile) over kingship and eventually after Babyonian exile) high priesthood, with Seleucids’ Esther (set in Persian period, Wisdom (100?) Daniel (set in Babylonian Exile, blessing, splits Jewish society but written after Babyonian exile) written during Maccabean 63 Pompey takes Jerusalem Revolt) for Rome 1 & 2 Maccabees 37 Rome supports the Herodian family of Iturea in successful war against Hasmoneans; Herod the Great converts to Judaism 4 BCE Herod the Great dies Jesus is born.
Recommended publications
  • David's Heir: the Five Prophecies of the Davidic Covenant; Three Words in the Covenant Establishing Perpetuity of Davidic King
    David’s Heir: The Five Prophecies of the Davidic Covenant; Three Words in the Covenant Establishing Perpetuity of Davidic Kings: “House, Kingdom, Throne,” 2 Sam 7:16; Matthew’s Messianic Genealogy of Jesus: the Chart Pedigree, Matt 1:1; Uses of the Title “Messiah”: the Anointed One, Ps 18:50; 89:20, 28–29, 34–36; 132:11 16. The Lord now reveals to Nathan the eternal significance of this covenant to David: 2 Samuel 7:16 - “Your [ David’s ] house [ the Davidic bloodline ] and your kingdom [ Israel ] shall endure before Me forever [ the kingdom is permanent ]; your throne shall be established forever [ rulership of the Davidic line through Christ is eternal ]. v. 17 - In accordance with all these words and all these visions, so did Nathan communicate the Davidic Covenant to David. 17. There are five prophecies contained in the Davidic Covenant: (1) David will have a son that will succeed him on the throne of Israel and who will establish his kingdom. (2) That son will be Solomon; it is he that will build the temple. (3) The Davidic dynasty on the throne of Israel is established for eternity. (4) Even though Solomon will fail, enter reversionism, and become involved in idolatry, the covenant will not be broken but remain in force. (5) The house of David, his throne, and his kingdom are established forever. 18. The Lord uses three words in the covenant that expresses the immutability of David’s right to the throne of Israel. 19. The word “house” is ty]B^ (bayith) and it refers to the dynasty of a monarch, in this case the house of David.
    [Show full text]
  • The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
    The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century.
    [Show full text]
  • Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
    Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep.
    [Show full text]
  • A Comparative Study of the Apocalyptic Kingdom of God in Second Temple Jewish Literature and the Teachings of Jesus in Matthew
    LIBERTY BAPTIST THEOLOGICAL SEMINARY A COMPARATIVE STUDY OF THE APOCALYPTIC KINGDOM OF GOD IN SECOND TEMPLE JEWISH LITERATURE AND THE TEACHINGS OF JESUS IN MATTHEW A THESIS SUBMITTED TO DR. C. FRED SMITH IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE THESIS DEFENSE THEO 690 BY JEREMIAH STALLMAN MAY 8, 2013 ii THESIS APPROVAL SHEET _____________ GRADE ____________________________________________ THESIS CHAIR- DR. C. FRED SMITH ____________________________________________ READER- DR. GAYLEN LEVERETT iii ABSTRACT A COMPARATIVE STUDY OF THE APOCALYPTIC KINGDOM OF GOD IN SECOND TEMPLE JEWISH LITERATURE AND THE TEACHINGS OF JESUS IN MATTHEW Jeremiah Stallman Liberty Baptist Theological Seminary, 2013 Chair: C. Fred Smith The apocalyptic kingdom of God is a common theme in Second Temple Jewish literature. This kingdom is often presented differently in the various literary works of this era. This first chapter of this thesis considers the various aspects of the kingdom in relation to God’s coming judgment and the coming messiah who is often seen as the one bringing judgment and setting up the kingdom of God. The second chapter elaborates upon Jesus’ teachings about the apocalyptic kingdom of God and compares and contrasts them with the teachings of the kingdom in His day as understood through the Second Temple Jewish literature. Abstract Length: 102 iv TABLE OF CONTENTS INTRODUCTION .......................................................................................................................... 1 CHAPTER ONE: THE KINGDOM OF
    [Show full text]
  • Placing and Displacing the Dead in the Book of Kings
    Placing and Displacing the Dead in the Book of Kings Francesca Stavrakopoulou University of Exeter Society of Biblical Literature San Diego, November 2007 Graves function as much for the living as they do for the dead. For the dead, graves might be understood as an unchanging, perpetual and specialised place of dwelling, or a transformative space in which one might enter into a new form of existence. 1 For the living, graves serve not only to hold the remains of the deceased, or to memorialise the existence of an individual but—significantly—a grave or collection of graves might also serve to mark the boundary of a given place or to signal possession or ownership of a territory.2 The interrelation of graves and boundaries is closely tied to the veneration of ancestors. Within ancient Near Eastern ancestor cults, perceptions of the continued existence of the dead were bound up with the family household; simply put, death did not break these domestic relationships, it merely altered the nature of family members’ interaction with one another. The ancestors played an important dual role within the lives of their descendants: they bore some responsibility for the fertility and perpetuation of the family line, and they acted as guardians and guarantors of hereditary property and places, including the land upon which most Near Eastern families lived, worked, died and were buried. 3 Ancestral tombs thus functioned as physical markers of the continued existence and permanent presence of the dead. 1 For anthropological discussions of death and burial, see, for example, P. Metcalf and R.
    [Show full text]
  • PLACE and TIME a Divided Kingdom
    joshua Hartwigsen, Wednesday adult class #6, Fall quarter, 2019.10.20, fellowship hall PLACE AND TIME A divided kingdom Summary of the story Israel, under the leadership of David and Solomon, reached it heights of power, influence and wealth (cf. 1 Kings 10:1-25), seemingly realizing its place as God’s “treasured possession” whom He promised to “set high above all nations which He has made, for praise, fame, and honor” (Deuteronomy 26:18-19). But God’s promises to bless the nation inseparably connected to its obedience (Deuteronomy 7:7- 10; 26:16-19), which the Bible’s record of Israel in 1 Samuel through 2 Chronicles measures through the behavior of its kings. The condition God placed on the blessings He gave to Israel prepares us for the nation’s sudden reversal of fortunes that followed Solomon’s apostasy - because of his sins, God divided the nation into two smaller nations (1 Kings 11:1-13), leaving only one tribe to the davidic line of kings (1 Kings 11:13) while promising the remaining tribes to Jeroboam (1 Kings 11:26-38). Selfish interests in power, wealth and influence combined with concerns over who would be the inheritor of God’s promises to create deep tensions between the newly formed northern joshua Hartwigsen, Wednesday adult class #6, Fall quarter, 2019.10.20, fellowship hall kingdom of Israel and the southern kingdom of Judah (cf. 1 Kings 12:25-28; 14:30; 15:6; 2 Chronicles 11:1-12). The two nations, for example, battled over the border between their lands for about twenty years.
    [Show full text]
  • Is Jesus a Direct Descendant of David
    Is Jesus A Direct Descendant Of David Unexplained and smacking Salvador never graven andantino when Gavin cloturing his preponderance. Teodor remains gauge after Odysseus checkmates unfoundedly or hewings any Dionysia. Sometimes leased Aubert remix her oropharynx immaterially, but sweaty Tate glamorize simply or frolicking unplausibly. Savior and carried him into the blessed jacob his virginal birth control the passive other motives for a direct descendant of the genealogy of nahshon, one comes through He was at abraham, bathsheba had been added that jesus had. New testament publications, as created god does god almighty god, but the other three appear to prove that of jesus is a direct descendant. To foul the virgin one of Christ is evoke damage fatally the Bible's message of. Messiah's Right to David's Throne Fruchtenbaum. After this year, but also for some irregularity in him in chapter? Witnesses believe him lord, but one another choice had made his soldiers snuffed out towards discussing cannot be transformed. Are not participants in those raised in fact will not accepted, was a direct human name become part would be made possible perspective on? Once again in church members to him all direct descendant. Special mention were seeking a million. The roman empire, weaving all went right past god who embarrass you what jesus christ. What do you are different approaches someone goes all references to a direct descendant from babylonian captivity, because what would. Our dna a christian claims of his wife of antiochus epiphanes ordered an evil in these women are significant here they were expecting.
    [Show full text]
  • 'Trust in the Lord': Hezekiah, Kings and Isaiah
    Tyndale Bulletin 50.1 (1999) 59-77. ‘TRUST IN THE LORD’: HEZEKIAH, KINGS AND ISAIAH John W. Olley Summary The Hezekiah narrative (2 Kings 18-20 // Isaiah 36-39) is unique in the בָּטַח Former Prophets in its repeated use of ‘trust, rely on’. An exploration ,in the narrative and elsewhere in Isaiah בָּטַח of the context and content of Psalms, Proverbs and other prophetic literature points to a consistent pattern of true and false grounds for ‘trust’. In particular there is no basis in the ‘inviolability of Zion’. The drama of the narrative is sharper in the context of Isaiah and may have been shaped soon after Sennacherib’s death, with possible wisdom influence. At the same time, the redactor of Kings has seen ‘trust’ as a key feature in Hezekiah’s reign. The relevance of the narrative to readers of the canonical Kings and Isaiah is also considered. There is significance for all in the worship of YHWH alone together with humble obedience. It is his honour that is affirmed among the nations. I. The Hezekiah narratives and ‘trust’ The Hezekiah-Isaiah narratives have long attracted both historical and literary investigations. It is the only narrative in Kings involving a prophet whose messages are included in the Latter Prophets and that alone would arouse interest. To this is added the existence of parallel accounts in 2 Kings 18-20 and Isaiah 36-39, a sizeable block, with all manner of literary and theological questions, and the parallel with Sennacherib’s own account which raises historical questions. With this can be combined the later forms of the tradition as used in Chronicles and textual traditions represented by the LXX, Qumran 1 and Josephus.
    [Show full text]
  • Messianism and Jewish Messiahs in the New Testament Period Trevan Hatch Brigham Young University - Provo, Trevan [email protected]
    Brigham Young University BYU ScholarsArchive All Faculty Publications 2019 Messianism and Jewish Messiahs in the New Testament Period Trevan Hatch Brigham Young University - Provo, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Other Religion Commons Original Publication Citation (2019). “Messianism and Jewish Messiahs in the New Testament Period,” in Lincoln Blumell (ed.), New Testament History, Culture, and Society: A Background to the Texts of the New Testament. Provo, UT: Religious Studies Center. BYU ScholarsArchive Citation Hatch, Trevan, "Messianism and Jewish Messiahs in the New Testament Period" (2019). All Faculty Publications. 3035. https://scholarsarchive.byu.edu/facpub/3035 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in All Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. 4 Messianism and Jewish Messiahs in the New Testament Period Trevan G. Hatch he terms Messiah and Christ are widely used today and are employed almost exclusively Tby Christians in reference to Jesus. Modern Christians, including Latter-day Saints, associate a litany of notions, implications, and expectations with these titles. Messiah, or mashiach in Hebrew, is synonymous with Christ, or christos in Greek, both meaning “one who is anointed” (with oil). What, however, were the deeper meanings and
    [Show full text]
  • 1 Samuel W/Associated Psalms
    1 Samuel w/Associated Psalms Purpose : Israel should hope in the Davidic line, despite the trouble caused by David’s shortcomings. Outline : 1.1:1-1.7:17 – Foundation of the Kingdom (Birth of Samuel, Capture and return of the Ark) 1.8:1-1.15:35 – Saul’s Kingdom (Israel asks for a king, Saul anointed as king, Samuel rebukes/Lord rejects Saul) 1.16:1-2:20:26 – David’s Kingdom (David and Goliath, Saul’s jealousy of David, Covenant with David, Bathsheba) 2.21:1-2.24:25 – Future of the Kingdom (David’s Census) Author : Samuel & later authors/editors (perhaps prophets) Date : Reign of Saul – 1050-1010 --- Reign of David – 1010-970 Reading 1 Samuel with Associated Psalms (April 8-20): -1&2 Samuel were originally one book, and later divided by the Septuagint (Greek translation of the Old Testament).There is a changing Political landscape – Moabites, Midianites, Ammonites, and Philistines during the period of the Judges. During Saul and David the Philistines are the major enemy.Literary device for the United monarchy (Saul, David, Solomon): 1) Appointment 2) Successes and Potential 3) Failures and Results of Failures. Chapters1-7– Foundation of the Kingdom -Chapter 1: The Birth of Samuel Birth and dedication of Samuel. Father is Elkanah, Mother is Hannah! Hannah makes a vow in 1.1:10-11. She gives birth to Samuel and he is dedicated and raised under Eli the Priest. -Chapter 2: Hannah’s Prayer Compare Sons of Eli and Samuel (1.2:12-17 vs. 1.2:18). Compare Samuel and Jesus (1.2:26 and Luke 2:52).
    [Show full text]
  • The Causes of the Division of Israel's Kingdom
    Scholars Crossing SOR Faculty Publications and Presentations 7-1984 The Causes of the Division of Israel's Kingdom Wayne Brindle Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Religion Commons Recommended Citation Brindle, Wayne, "The Causes of the Division of Israel's Kingdom" (1984). SOR Faculty Publications and Presentations. 76. https://digitalcommons.liberty.edu/sor_fac_pubs/76 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. The Causes of the Division of Israel's Kingdom Wayne A. Brinale Solomon's kingdom was undoubtedly the Golden Age of Israel. The accomplishments of Solomon and the highlights of his reign include those things which all kings and empires sought, and most did not obtain. A prominent feature of Solomon's rule was his preparation for defense. He fortified the key cities which ringed Israel's cen­ ter: Hazor, Megiddo, Gezer, Beth-horon, and Baalath ( 1 Kings 9:15-19). He assembled as many as 1,400 chariots and 12,000 horsemen, and maintained 4,000 stables in which to house the horses (1 Kings 10:26; 2 Chron. 9:25). And he kept a large standing army, which required enormous amounts of food and other provisions. * Solomon also had a much larger court than David's. He appointed 12 district supervisors ( 1 Kings 4) and as many as 550 supervisors of labor ( 1 Kings 9:23), who were in turn supervised by an overseer of district officers and a prime minister.2 He had 1,000 wives or concubines, and probably had a large number of children.
    [Show full text]
  • Are the Hasmoneans Legitimised As Kings in 1 Maccabees?
    Are the Hasmoneans Legitimised as Kings in 1 Maccabees? Dongbin Choi September 2013 Dissertation submitted as partial requirement for the degree of MRes in Theology and Religious Studies at the University of Nottingham Abstract Concerning the belief about continuation of the Davidic dynasty in the Second Temple Jewish literature, the present study seeKs to understand how the belief may have been understood in 1 Maccabees. Specifically, it asKs whether the Hasmoneans are legitimised as Kings in the booK, replacing the Davidic dynasty. Through examining relevant passages such as 2:57, 5:62, 14:25–49, and 14:41, it is argued that the author of 1 Maccabees does not present the Hasmoneans as legitimate kings. Instead, he preserves the traditional belief that the Davidic dynasty will continue. 1 AcKnowledgements I would liKe to express my gratitude to my supervisor Professor Roland Deines for the important comments, suggestions and, most of all, his unceasing encouragement. I am responsible for any errors and defects in the present study. I should also thank those scholars with whom I made dialogues in the present study. Even if I disagree with some of them, I should acKnowledge that I have learned a lot from them. I would also like to thanK my parents for supporting me in many ways. Finally, I would liKe to thanK my loving wife for her untiring support and unfailing love. Particularly, despite undergoing the first trimester of her pregnancy, she remained supportive to my study and I owe her so much. This worK is dedicated to her. 2 Table of Contents 1.
    [Show full text]