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The Books
of Moses
92
197
256
Genesis
Exodus
Exodus
156
Leviticus
Deuteronomy
nglish Bibles are customarily divided into six major sections: Pentateuch, History, Poetry, Prophets, Gospels
and Acts, and Letters and Revelation. The Pentateuch
(meaning five-volumed book) comprises the first major section of the OT. It is also known as the Torah (Law). Here
Gods first covenants with his chosen people are described and
confirmed.
The five books of Moses are primarily accounts of the history
of Gods covenant people (Israel). Beginning with Genesis, the
narrative moves from a broad view of the universe and all creation to human beings in general and Gods role for them in the
world. From this view of mankind as a whole, the account narrows from a focus on all nations to Abraham and one nationIsrael as the vassal people of the divine suzerain and his kingdom.
The last four books tell the story of Israels exodus from Egypt,
their assent to the Sinaitic covenant, and their wandering in the
Desert of Sinai because of unbelief and disobedience at Kadesh
Barnea (Nu 1314; see note on Heb 3:1619).
Genesis
Introduction
Title
The first phrase in the Hebrew text of 1:1 is bereshith (In [the] beginning), which is also the
Hebrew title of the book (books in ancient times customarily were named after their first word
or two). The English title, Genesis, is Greek in origin and comes from the word geneseos, which
appears in the pre-Christian Greek translation (Septuagint) of 2:4; 5:1. Depending on its context,
the word can mean birth, genealogy, or history of origin. In both its Hebrew and Greek forms,
then, the traditional title of Genesis appropriately describes its content, since it is primarily a book
of beginnings.
Background
Chs. 138 reflect a great deal of what we know from other sources about ancient Mesopotamian life and culture. Creation, genealogies, destructive
floods, geography and mapmaking, construction techniques,
migrations of peoples, sale and purchase of land, legal customs
a quick look
and procedures, sheepherding and cattle-raisingall these
subjects and many others were matters of vital concern to the
peoples of Mesopotamia during this time. They were also of Author:
interest to the individuals, families and tribes whom we read Moses
about in the first 38 chapters of Genesis. The author appears to
locate Eden, humankinds first home, in or near Mesopotamia; Audience:
the tower of Babel was built there; Abram was born there; Isaac
Gods chosen people, the
took a wife from there; and Jacob lived there for 20 years. Al- Israelites
though these patriarchs settled in Canaan, their original homeland was Mesopotamia.
Date:
The closest ancient literary parallels to Ge 138 also come Between 1446 and 1406 BC
from Mesopotamia. Enuma elish, the story of the god Marduks
rise to supremacy in the Babylonian pantheon, is similar in Theme:
some respects (though thoroughly mythical and polytheistic) Genesis is a book of beginnings
to the Ge 1 creation account. Some of the features of certain that introduces central themes
king lists from Sumer bear striking resemblance to the gene- of the Bible, such as creation
alogy in Ge 5. The 11th tablet of the Gilgamesh epic is quite and redemption.
Introduction: Ge n es i s
22
Ge ne s i s 8 : 2 2
8:21 jGe6:5;
Ps51:5;
Jer17:9;
Mt15:19;
Ro1:21
kJer44:11
lGe9:11,15;
Isa54:9
8:22 mJos3:15;
Ps67:6;
Jer5:24
nPs74:17;
Zec14:8
oSGe1:14
9:1 pSGe1:22
9:2 qSGe1:26
9:3 rSGe1:29
sSAc10:15;
Col2:16
9:4 tLev3:17;
7:26; 17:10-14;
19:26;
Dt12:16,
23-25; 15:23;
1Sa14:33;
Eze33:25;
Ac15:20,29
9:5 uGe42:22;
50:15; 1Ki2:32;
2Ch24:22;
Ps9:12
vEx21:28-32
wGe4:10
9:6 xSGe4:14;
SJdg9:24;
SMt26:52
ySGe1:26
9:7 zSGe1:22
9:9 aver11;
Orhumans, for
Ge ne si s 9:11
23
REFERENCE
TYPE
PARTICIPANT
DESCRIPTION
Noahic
Ge 9:8-17
Royal Grant
Abrahamic
A
Ge 15:9-21
Royal (land)
Grant
Abrahamic
B
Ge 17
Suzerain-vassal
Sinaitic
Ex 1924
Suzerain-vassal
Phinehas
Nu 25:10-13
Royal Grant
Davidic
2Sa 7:5-16
Royal Grant
New
Jer 31:31-34
Royal Grant
Parity
Suzerain-vassal (conditional)
Commitments made in these covenants were accompanied by self-maledictory oaths (made orally, ceremonially or both). The gods were called upon to
witness the covenants and implement the curses of the oaths if the covenants were violated.
28
Ge ne s i s 1 1 : 7
11:7 vSGe1:26
wSver5
xGe42:23;
Dt28:49;
Isa28:11;
33:19; Jer5:15;
1Co14:2,11
11:8
ySGe9:19;
Dt32:8;
SLk1:51
11:9
zSGe10:10
aPs55:9
bAc2:5-11
cIsa2:10,21;
13:14; 24:1
11:10 dSGe2:4
eLk3:36
11:12 fLk3:35
a9 That
11:14 gLk3:35
11:16 hLk3:35
11:18 iLk3:35
11:20 jLk3:35
11:22 kLk3:34
Ziggurat of Nanna at Ur. The large temple dedicated to the god Nanna was built c. 2100 BC by King UrNammu in the ancient Mesopotamian city of Ur in present-day Iraq. Some believe that the Tower of Babel
(Ge 11:19) was a type of ziggurat.
Michael S. Yamashita/CORBIS
G e ne si s 12:2
became the father of Nahor, Serug lived 200
years and had other sons and daughters.
24When Nahor had lived 29 years, he be
came the father of Terah.l 25And after he
became the father of Terah, Nahor lived 119
years and had other sons and daughters.
26After Terah had lived 70 years, he be
came the father of Abram,m Nahorn and
Haran.o
Abrams Family
27This is the accountp of Terahs family
line.
Terah became the father of Abram, Na
horq and Haran. And Haran became the
father of Lot.r 28While his father Terah was
still alive, Haran died in Ur of the Chal
deans,s in the land of his birth. 29Abram
and Nahort both married. The name of
Abrams wife was Sarai,u and the name
of Nahors wife was Milkah;v she was the
daughter of Haran, the father of both Mil
kah and Iskah. 30Now Sarai was childless
because she was not able to conceive.w
31Terah took his son Abram, his grand
son Lotx son of Haran, and his daughter-
11:24 lLk3:34
11:26 mLk3:34
nJos24:2
o2Ki19:12;
Isa37:12;
Eze27:23
11:27 pSGe2:4
qver29;
Ge31:53
rver31;
Ge12:4; 13:1,
5,8,12; 14:12;
19:1; Lk17:28;
2Pe2:7
11:28 sver31;
Ge15:7; Ne9:7;
Job1:17; 16:11;
Eze23:23;
Ac7:4
11:29 tSver27,
31; Ge22:20,
23; 24:10,
15,24; 29:5
uGe12:5,11;
16:1; 17:15
vGe22:20
11:30
wGe16:1;
18:11; 25:21;
29:31; 30:1,
22; Jdg13:2;
1Sa1:5;
Ps113:9; Lk1:7,
36
11:31 xSver27
yGe38:11;
Lev18:15;
n r
29
in-lawy
12
seen as blessed
30 Ge ne s i s 1 2 : 3
map_01_12_abraham
~75%
Abrams travels
Harran
Balikh
R.
Emar
Ti
Tuttul
tes
R.
Eu p hra
gris
Mari
R.
Damascus
Shechem
Salem
To E
t
gyp
Ur
(Tell el-Maqayyar)
100 miles
rs
100 km.
Pe
ia
n
one they could bring down the power of the gods (or other
mysterious powers) on that person (cf. 1Sa 17:43). They had
a large conventional stock of such curses, preserved in many
sources, such as the Egyptian Execration Texts, the Hittite
suzerainty-vassal treaties, kudurrus (stone boundary markers), the Code of Hammurapi (Epilogue), etc. For examples,
see notes on Dt 9:14; Jer 15:3; see also note on Ge 27:33; cf.
note on Ezr 6:11.
12:4Abram went, as the Lord had told him. See
Heb 11:8. Prompt obedience grounded in faith
characterized this patriarch throughout his life (see 17:23;
21:14; 22:3). Lot went with him. See 13:1,5. Lot chose to go
with his uncle Abram, seeking a better future. seventy-five
years old. Although advanced in age at the time of his call,
Abram would live for another full century (see 25:7; see also
note on 5:5).
n r
a3 Orearth
b7 Orseed
12:5people they had acquired. Wealthy people in that ancient world always had servants in their employ. Some were
slaves, others were servants by choice; all were considered
to be members of the household in which they served (see
14:14; 15:3; 17:1213; 24:2).
12:6site of the great tree. Perhaps the same tree referred to in
35:4 (see also Jdg 9:6,37). Moreh. The name means teacher.
It suggests that the Canaanites sought directions from their
gods by this tree. Abrams God (Yahweh) appeared to him
there (v.7). Shechem. An important city in central Canaan,
founded in the patriarchal period.
12:7The Lord appeared. The Lord at times appeared
in some way to the patriarchs and others, but not in all
his glory (see Ex 33:1820; Jn 1:18). altar. The first of several
Abram built (see v.8; 13:18; 22:9). He acknowledged that the
land of Canaan belonged to the Lord in a special way (see Ex
20:24; Jos 22:19).
12:8Bethel. Just north of Jerusalem (see map, p. XXXX), it was
ul
12:3 jGe27:29;
Ex23:22;
Nu24:9; Dt30:7
kGe15:5;
18:18; 22:18;
26:4; 28:4,14;
Dt9:5; Ps72:17;
Isa19:25;
Ac3:25;
Gal3:8*
12:4
lSGe11:27
mGe16:3,16;
17:1,17,24; 21:5
nSGe11:31
12:5
oSGe11:29
pver16;
Ge13:2,6;
31:18; 46:6
qGe14:14; 15:3;
17:23; Ecc2:7
rGe11:31; 16:3;
Ge n es is 12:12
Aic
Abram in Egypt
12:10-20Ref Ge20:1-18; 26:1-11
10Now
12:8 cJos7:2;
12:9; Ezr2:28;
Ne7:32;
Jer49:3
dSGe4:26;
S8:20
12:9 eGe13:1,
3; 20:1; 24:62;
Nu13:17;
33:40; Dt34:3;
Jos10:40
12:10
fGe41:27,
c r
75 To Canaan*
Birth of
100
Isaac*
140
age
40 Isaacs marriage*
160
60
75
100
137
151
157
168
180 Isaacs death*
31
Jacob*
AGE
15
40 Esaus marriage*
77 Jacob to
Paddan Aram
91
97 Jacobs return
to Canaan
108
120
121
Birth of
Joseph
age
17 Joseph to Egypt*
29
30 Joseph enters
Pharaohs service*
39
56
116
E xo dus 1 3 : 1 4
14In
14
13:14 xSEx10:2
yEx20:2; Dt7:8;
28:68
13:15 zSver2
13:16 aSver9
13:17 bEx14:11;
Nu14:1-4;
Dt17:16;
Hos11:5
13:18
cEx15:22;
Ps136:16;
Eze20:10
dJos1:14; 4:13
13:19
eJos24:32;
Ac7:16;
Heb11:22
fSGe47:2930
13:20
gSEx12:37
hNu33:6
13:21 iEx32:1;
33:14; Dt2:7;
31:8; Jdg4:14;
5:4; Ps68:7;
77:20; Jer2:2;
Hab3:13
jEx14:19,24;
24:16; 33:9-10;
34:5; 40:38;
Nu9:16; 12:5;
14:14; Dt1:33;
Ne9:12,19;
Ps78:14; 99:7;
105:39; Isa4:5;
1Co10:1
13:22 kNe9:19
14:2 lNu33:7;
Jer44:1;
Eze29:10
mver9
14:4 nSEx4:21
over8,17,
23; Ps71:11
pSEx9:16;
Ro9:17,2223 qSEx6:2;
Eze32:15
14:5
rSGe31:21
sPs105:25
14:7 tEx15:4
14:8
uSEx11:10
vNu33:3;
Ac13:17
14:9 wGe47:17
xver6-7,
25; Jos24:6;
Isa43:17
yEx15:9 zver2
Hebrew Yam Suph, i.e., Sea of Reeds (see 13:18 and NIV text
note). Reference can hardly be to the northern end of the
Gulf of Suez since reeds do not grow in salt water. Moreover, an Egyptian papyrus seems to locate Baal Zephon in
the vicinity of Tahpanhes (see note on Jer 2:16), a site near
Lake Menzaleh about 20 miles east of Rameses. The crossing of the Red Sea thus may have occurred at the southern
end of Lake Menzaleh (see map, p. XXXX; but see note on
13:18). However, more recent investigation points toward
Lake Balah (see map, p. XXXX). Baal Zephon. Means Baal of
the north or Baal of North (Mountain)also the name of
a Canaanite god.
14:4harden. See v.8 and note on 4:21. know that I am the
Lord. See note on 6:3.
14:7 chariots. Introduced into Egypt from Canaan, they
brought about a revolutionary change in the art of warfare.
Where the terrain was open and relatively flat, as much of
Egypt was, they were especially effective. officers. The Hebrew for the singular of this word means third man, perhaps
referring to his place in a chariot crew.
14:8hardened. See v.4 and note.
map_02_14_exodus
Exo d us 14:12
~ 75%
117
The Exodus
AM
40 km.
40 miles
Desert
o f Pa ra n
SINAI
Ezion Geber
of Aq
aba
Desert of
Sinai
Desert
o f S i n Hazeroth
Elim
of Zin
Kadesh Punon
(Barnea)
Marah
z
ue
f S
lf o
Jebel
Sin Bisher
(alternative
location of
Mt. Sinai)
Gu
Migdol?
EGYPT
Beersheba
ES
T
D
e
s
ert
I
MI
DIAN
Gulf
Memphis
le R.
Mt.
Salt Nebo
Hebron Sea
ED
Et h a m / D e s e r t
of Shur
Pithom
Great Bitter
Sukkoth
Lake
On
SHASU Little Bitter
NOMADS Lake
L a k e Ti m s a h
Giza
Heshbon
IST
IL
Sile
Migdol?
Rameses
Rabbah
Jericho
PH
Zoan
EK
G O S H E N
Gaza
Lake
Me n z a l e h
AL
Se a o f
Re e d s ?
Ashdod
IA
n
nea
Me diterra
CAN
a
Se
Sea of
Kinnereth
Jo rd a n R .
Alternative route
AAN
AMMON
The exodus and conquest narratives form the classic historical and spiritual drama of OT times. Subsequent ages
looked back to this period as one of obedient and victorious living under divine guidance. Close examination
of the environment and circumstances also reveals the strenuous exertions, human sin and bloody conflicts of
the era.
Ni
gypt
Jebel
al-Lawz
Jebel Musa
(alternative
(traditional
location of
location
Mt. Sinai)
of Mt. Sinai)
Re d Se a
Finding precise geographical and chronological details of the period is problematic, but new information has emerged from vast amounts of fragmentary archaeological and inscriptional evidence. Hittite cuneiform documents parallel the
ancient covenant formula governing Israels national contract with God at Mount
Sinai.
The Late Bronze Age (c. 1550-1200 bc) was a time of major social migrations. Egyptian control over the Semites in the eastern Nile delta was harsh, with a system
of brickmaking quotas imposed on the labor force, often the landless, low-class
Apiru. Numerous Canaanite towns were violently destroyed. New populations,
including the Sea Peoples, made their presence felt in Anatolia, Egypt, Canaan,
Transjordan, and elsewhere in the eastern Mediterranean.
Correspondence from Canaanite town rulers to the Egyptian court (the Amarna
letters; see chart, p. 0000) in the time of Akhenaten (c. 1375 bc) reveals a weak
structure of alliances, with an intermittent Egyptian military presence and an ominous fear of people called Apiru (= Habiru).
134
E xo dus 2 5 : 1 3
ringsx
25:12 xver26;
of the cover. 19Make one cherub on one
Ex30:4
end and the second cherub on the other;
y
25:13 ver28;
Ex27:6; 30:5;
make the cherubim of one piece with the
37:28
cover, at the two ends. 20The cherubime
25:14
zEx27:7; 40:20;
are to have their wings spread upward,
1Ch15:15
overshadowingf the cover with them. The
25:15 a1Ki8:8
cherubim are to face each other, looking
25:16
bSEx16:34;
toward the cover. 21Place the cover on top
Heb9:4
of the arkg and put in the ark the tablets
c
25:17 ver21;
of the covenant lawh that I will give you.
Lev16:13;
Ro3:25
25:18 dEx26:1, 8:6; 2Ch3:10-13; Heb9:5 25:20 eSGe3:24 fEx37:9; 1Ki8:7;
31; 36:35;
1Ch28:18; Heb9:5 25:21 gver10-15; Ex26:34; 40:20; Dt10:5
hSEx16:34; Heb9:4
1Ki6:23,27;
The Tabernacle
The new religious observances taught by Moses in the desert centered on rituals connected with the tabernacle
and amplified Israels sense of separateness, purity and oneness under the lordship of Yahweh.
Exo d us 25:31
22There,
The Table
25:23-29pp Ex37:10-16
23Make
25:22 iNu7:89;
1Sa4:4;
2Sa6:2; 22:11;
2Ki19:15;
1Ch13:6; 28:18;
Ps18:10; 80:1;
99:1; Isa37:16
jSEx19:3;
29:42; 30:6,
36; Lev1:1;
16:2; Nu17:4
kJer3:16
25:23 lver30;
Ex26:35; 40:4,
22; Lev24:6;
Nu3:31;
1Ki7:48;
1Ch28:16;
2Ch4:8,19;
Eze41:22;
44:16; Heb9:2
25:28
mSver13
25:29 nNu4:7
25:30
25:22 ark of the covenant law. Called this because it contained the two tablets of the covenant law (v.16; see note
there). The phrase ark of the covenant law is a synonym of
the more familiar phrase ark of the covenant (see, e.g., Nu
10:33). I will meet with you. See note on 27:21.
25:26rings. See note on v.12.
25:30bread of the Presence. Traditionally showbread.
In this phrase, Presence refers to the presence of God
135
goldm
The Lampstand
25:31-39pp Ex37:17-24
31Make a lamps tandp of pure gold.
Hammer out its base and shaft, and make
a23
That is, about 3feet long, 11/2 feet wide and 21/4
feet high or about 90 centimeters long, 45 centimeters
wide and 68 centimeters high b25 That is, about
3inches or about 7.5centimeters
oEx35:13; 39:36; 40:4,23; Lev24:5-9; Nu4:7; 1Sa21:4-6;
1Ki7:48; 1Ch23:29 25:31 pEx26:35; 31:8; 35:14; 39:37; 40:4,24;
himself (as in 33:1415; Isa 63:9). The bread (12 loaves, one
for each tribe) represented a perpetual offering to the Lord
by which the Israelites declared that they consecrated to God
the fruits of their labors and by which the nation at the same
time acknowledged that all such fruit had been provided
only by Gods blessing. See Lev 24:59.
25:31flowerlike cups, buds and blossoms. The design is patterned after an almond tree (see v.33), the first of the trees
Tabernacle Furnishings
The symbolism of Gods redemptive covenant was preserved in the tabernacle, making each element an object
lesson for the worshiper. Likely reconstructions of the furnishings are based on the detailed descriptions and
precise measurements recorded in Exodus 2540. (The bronze basin is not shown here.)
ARK OF THE COVENANT
INCENSE ALTAR
LAMPSTAND
TABLE
BRONZE ALTAR
ab
136
E xo dus 2 5 : 3 2
25:36 qver18;
Nu8:4
25:37
rEx27:21; 30:8;
Lev24:3-4;
Nu8:2; 1Sa3:3;
2Ch13:11
25:38 sSver37;
Nu4:9
25:40 tSver9;
Ac7:44;
Heb8:5*
26:1 uEx29:42;
40:2; Lev8:10;
Nu1:50;
Jos22:19,
29; 2Sa7:2;
1Ki1:39;
Ac7:44;
Heb8:2,
5; 13:10;
SRev21:3
vSEx25:18
26:2 wver8
The Tabernacle
26:1-37pp Ex36:8-38
a39
26:6 xver11
26:8 yver2
26:11 zver6
26:14 aNu3:25
bNu4:25
in the Near East to blossom in spring. The cups of the lampstand resemble either the outer covering of the almond
flower or the almond nut.
25:37 seven. Signifying completeness. lamps.
The ancient lamp was a small clay saucer with
part of its rim pinched together to form a spout from which
protruded the top of a wick fed by oil contained in the saucer.
(Examples of seven-spouted lamps come from the time of
Moses; see note on Zec 4:2.) The classic representation of the
shape of the tabernacle lampstand (menorah) comes from
the time of Herod the Great and may be seen on the Arch of
Titus in Rome. The lamps were to burn all night in the tabernacle, tended by the priests. Oil for the lamps was to be
supplied by the people; the light from the lamps represented
the glory of the Lord reflected in the consecrated lives of the
IsraelitesIsraels glory answering to Gods glory in the tabernacle (29:43). See 27:2021.
25:40Quoted in Heb 8:5 in order to contrast the shadow (the trappings of the old covenant) with the reality
(the Christ of the new covenant). See also Heb 10:1.
26:1tabernacle. See note on 25:9; see also diagram,
p. XXXX. Its basic structure was to be 15 feet wide by
45 feet long by 15 feet high. Over an inner lining of embroidered linen (vv.16), it was to have a covering woven of
c n
the New
testament
The Gospels
and the
Early CHurch
1582
1646
1754
1818
Matthew
John
Mark
1693
Luke
Acts
Mark
Luke
John
Most structured
Most dramatic
Most thematic
Most theological
Photo Credits (l to r):The Supper at Emmaus, Champaigne, Philippe de/Musee des Beaux-Arts, Angers, France/Giraudon/The Bridgeman Art Library, Scala/Art Resource, NY,
Scala/Art Resource, NY, Erich Lessing/Art Resource, NY
Taken from Four Portraits, One Jesus by MARK L. STRAUSS. Copyright 2007 by Mark L. Strauss, p. 24. Used by permission of Zondervan.
A comparison of the four Gospels reveals that Matthew, Mark and Luke are noticeably similar, while
John is quite different. The first three Gospels agree extensively in language, in the material they
include, and in the order in which events and sayings from the life of Christ are recorded. (Chronological order does not appear to have been rigidly followed in any of the Gospels, however.) Because of this agreement, these three books are called the Synoptic Gospels (syn, together with;
optic, seeing; thus seeing together). For an example of agreement in content, see Mt 9:28; Mk
2:312; Lk 5:1826. An instance of verbatim agreement is found in Mt 10:22a; Mk 13:13a; Lk 12:17.
A mathematical comparison shows that 91 percent of Marks Gospel is contained in Matthew, while
53 percent of Mark is found in Luke. Such agreement raises questions as to the origin of the Synoptic Gospels. Did the authors rely on a common source? Were they interdependent? Questions such
Gospel of John
Taken from Four Portraits, One Jesus by MARK L. STRAUSS. Copyright 2007 by Mark L. Strauss, p. 25. Used by permission of Zondervan.
1581
as these constitute what is known as the Synoptic Problem. Many solutions have been proposed,
of which these are the most important:
1.Complete independence. Some hold
that the Synoptic writers worked independently of each other, perhaps using
various written or oral sources. According
to this view, the similarsometimes even
verbatimchoice and order of words
and events are best explained by the infallible guidance of the Holy Spirit on the
authors.
Two-source theory
mark
matthew
Luke
Matthean Priority
4.The priority and use of Matthew. Another view suggests that the other two
Synoptics drew from Matthew as their
main source.
5.A combination of the above. This theory assumes that the authors of the Synoptic Gospels made use of oral tradition,
written fragments, mutual dependence on
other Synoptic writers or on their Gospels,
and the testimony of eyewitnesses.
Matthew
Luke
mark
matthew
luke
matthew
mark
luke
Matthew
Introduction
Author
Although the first Gospel is anonymous, the early church fathers were unanimous in holding
that Matthew, one of the 12 apostles, was its author. However, the results of modern critical
studiesin particular those that stress Matthews alleged dependence on Mark for a substantial part of his Gospelhave caused some Biblical scholars to abandon Matthean authorship.
Why, they ask, would Matthew, an eyewitness to the events of our Lords life, depend so heavily
on Marks account? The best answer seems to be that Marks Gospel represents the testimony of
Peter (see Introduction to Mark: Author), and Matthew would certainly be willing to follow Peters
apostolic authority.
Matthew, whose name means gift of the Lord, was a tax collector who left his work to follow
Jesus (9:913). In Mark and Luke he is called by his other name, Levi; in Mk 2:14 he is further identified as son of Alphaeus.
a quick look
Author:
Matthew, also called Levi
Audience:
Greek-speaking Jewish
Christians
Date:
Between AD 50 and 70
Theme:
Matthew presents Jesus as the
Jewish Messiah sent by God to
fulfill Old Testament prophecy.
1583
Recipients
Many elements in Matthews Gospel point to a Jewish or Jewish-Christian readership: Matthews
concern with fulfillment of the OT (he has more quotations from and allusions to the OT than any
other NT author); his tracing of Jesus descent from Abraham (1:117); his lack of explanation of
Jewish customs (especially in contrast to Mark); his use of Jewish terminology (e.g., kingdom of
heaven, where heaven reveals the Jewish reverential reluctance to use the name of God; see note
on 3:2); and his emphasis on Jesus role as Son of David (1:1; 9:27; 12:23; 15:22; 20:3031; 21:9,15;
22:4145). This does not mean, however, that Matthew restricts his Gospel to Jews. He records the
coming of the Magi (non-Jews) to worship the infant Jesus (2:112), as well as Jesus statement that
the field is the world (13:38). He also gives a full statement of the Great Commission (28:1820).
These passages show that, although Matthews Gospel is Jewish, it has a universal outlook.
Purpose
Matthews main purpose is to confirm for his Jewish-Christian readers that Jesus is their Messiah.
He does this primarily by showing how Jesus in his life and ministry fulfilled the OT Scriptures.
Although all the Gospel writers quote the OT, Matthew includes many proof texts unique to his
Aerial view of Capernaum, along the northwest shore of the Sea of Galilee. Matthew was a tax collector in
Capernaum, and was met there and called by Jesus (Mt 9:9).
Duby Tal/Albatross/age fotostock
House of Herod
(22.5% for 2)
Damascus
IT
IDUMEA
Med
BA
Jo rd a n R .
ran
iter
Jo rd a n R .
Archelaus
Jerusalem
20 km.
20 miles
JUDEA
Dead
I D U M E A Sea
Herod
Antipas
20 km.
Herod Philip
Herod Antipas
Archelaus
2nd Generation
1st Generation
King
Ethnarch/Tetrarch
a18
20 miles
EA
JUDEA
Dead
Sea
TA
BA
LIS
0
SAMARIA
Herod
Philip II
PER
PO
EA
Jerusalem
T
G AU L A N I T I S E A
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EE
Sea of
IL
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Galilee
AU R A N I T I S
TIS
PER
Herod
the Great
Damascus
NI
TIS
AU R A N I T I S
SAMARIA
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Sea of
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GALILEE
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(~22.5% for 2)
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map_41_02_houseofherod2
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map_41_02_houseofherod1
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M at t h e w 1 : 1 8
ean
1588
M atthew 1:20
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SAMARIA
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by Roman
procurators
PE
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JUDEA
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us
Jerusalem
IAS
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Antipas
Herod
Agrippa I
T
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Philip
GA
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20 miles
SAMARIA
TRACONITIS
Sea of
Galilee
EE
Jerusalem
20 km.
20 miles
IDUMEA
A
NE CONI
TI
A
S
TR
Herod
Agrippa II
0
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Dead
Sea
3rd Generation
4th Generation
Herod of Chalcis
IL
Sea of A U R A N I T I S
Galilee
JUDEA
Herod Agrippa I
Damascus
Sea
Damascus
IB
AC
20 km.
Me
dit
err
an
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(22.5% for 2)
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scus
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AL
CH
IS
Jo rd a n R .
(22.5% for 2)
map_41_02_houseofherod3
#1 Palestine (Old Galilee)
1589
20 km.
20 miles
Controlled by Roman
procurators
Herod Agrippa II
DRUSILLA
Married Felix, governor of Judea (ad 5259);
Felix tried Paul (Ac 24:24)
Herod Agrippa II
King of Judea; Paul makes a legal defense before him
(Ac 25:1326:32)
BERNICE
With her brother at the time of Pauls defense
(Ac 25:13)
SALOME
Daughter of Herodias and Herod Philip I; danced for
the head of John the Baptist (Mt 14:1-12; Mk 6:14-29)
1:19 qDt24:1
1:20 rSAc5:19
sSMt27:19
1594
M at t h e w 4 : 4
Herods Temple
20 bcad 70
Begun in 20 bc, Herods new structure towered 15 stories high, following the floor
dimensions of the former temples in the Holy Place and the Most Holy Place. The
high sanctuary shown here in a cutaway view was built on the site of the former
temples of Solomon and Zerubbabel.
The outer courts surrounding the temple mount were not completed until ad 64.
The entire structure was demolished by the Romans in ad 70.
Dimensions of rooms,
steps, doorways, cornices
and exterior measure
ments are mentioned in
history (Josephus and the
Mishnah) but are subject
to interpretation, and all
drawings vary.
2011 by Zondervan. All rights reserved.
M atthew 4:12
4Jesus
Jn4:34
4:5 bNe11:1;
Da9:24;
Mt27:53
4:6 cSver3
dPs91:11,12
4:7 eDt6:16
4:10 f1Ch21:1;
Job1:6-9;
Mt16:23;
Mk4:15;
Lk10:18;
13:16; 22:3,
31; Ro16:20;
2Co2:11;
11:14; 2Th2:9;
Rev12:9
gDt6:13
4:11 hJas4:7
iMt26:53;
Lk22:43;
Heb1:14
Deut.6:13
Psalm91:11,12 c7 Deut.6:16
EE
I L Capernaum
~ 66%
Sepphoris
Caesarea
Maritima
RIA
U M E A
Beersheba
Jesus Temptation
nes
Ju d e a n W i l d e
r
Jerusalem
Scythopolis
Salim
(Tell Shalem)
Aenon
Me
A
AM
A
J U D E
Gaza
Gadara
Nazareth
di
ter
ran
ean
Sea of
Galilee
Jo rd a n R .
Sea
Jesus Baptismmap_41_04_jesusbaptismtemptation
and Temptation
Events surrounding Jesus baptism
reveal the intense religious excite
ment and social ferment of the early
days of John the Baptists minis
try. Herod had been rapacious and
extravagant; Roman military occupa
tion was harsh. Some agitation cen
tered around the change of governors
from Gratus to Pilate in AD 26. Most of
the people hoped for a religious solu
tion to their intolerable political situ
ation, and when they heard of a new
prophet, they flocked out into the
desert to hear him. The religious sect
(Essenes) from Qumran professed sim
ilar doctrines of repentance and bap
tism. Jesus was baptized at Bethany
on the other side of the Jordan (see
Jn 1:28). John also baptized at Aenon
near Salim (Jn 3:23).
1595
8Again,
4:4 aDt8:3;
Jericho
Bethany on the other
side of the Jordan
Qumran
Dead
Sea
Jesus Baptism?
Machaerus
0
0
10 km.
10 miles
1682
M a r k 1 4 : 2
14:1
cSMt12:14
14:3
dSMt21:17
eLk7:3739
14:7 fDt15:11
14:8 gJn19:40
14:9
hSMt24:14;
Mk16:15
14:10
iMk3:16-19
14:2not during the festival. During Passover and the weeklong Festival of Unleavened Bread, the population of Jerusalem increased from about 50,000 to a few hundred thousand. It would have been too risky to apprehend Jesus with
so large and excitable a crowd present.
14:39In Johns Gospel this incident is placed before
the beginning of Passion Week (see Jn 12:111 and
note). Matthew and Mark may have placed it here to contrast
the hatred of the religious leaders and the betrayal by Judas
with the love and devotion of the woman who anointed Jesus.
14:3Bethany. See note on Mt 21:17. reclining at the table.
The usual posture for eating at a banquet. Simon the Leper.
See note on Mt 26:6. woman. We know from Jn 12:3 that she
was Mary, the sister of Martha and Lazarus. alabaster jar. A
sealed flask with a long neck that was broken off when the
contents were used and that contained enough ointment for
one application. nard. See notes on SS 1:12; Jn 12:3. poured
the perfume on his head. Anointing was a common custom at
M a rk 14:30
them.j 11They
Jesus to
were delighted to
hear this and promised to give him money.
So he watched for an opportunity to hand
him over.
14:10
jSMt10:4
14:12 kEx12:111; Dt16:1-4;
1Co5:7
14:15 lAc1:13
1683
14:20
mJn13:1827
14:21
nSMt8:20
14:22
oSMt14:19
14:23
p1Co10:16
14:24
qSMt26:28
14:25 rSMt3:2
14:26
sSMt21:1
14:27 tZec13:7
14:28 uMk16:7
a24
1684
Mark 14:31
Passion Week
Arrival in Bethany
Sabbathday of rest
SATURDAY
Not mentioned in the Gospels.
The Lord spent the Sabbath day in traditional fashion with his
friends.
M ark 14:31
1685
Crucifixion
Day of rest
WEDNESDAY
Although the Gospels do not mention this day, the counting
of the days (Mk 14:1; Jn 12:1) seems to indicate that there was
another day about which the Gospels record nothing.
In the tomb
Jesus body was placed in the tomb before 6:00 p.m. Friday night,
when the Sabbath began and all work stopped, and it lay in the
tomb throughout the Sabbath.
Resurrection
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