Deuteronomy

The Columbia Encyclopedia, 6th ed.

Copyright The Columbia University Press

Deuteronomy (dōōtərŏn´əmē), book of the Bible, literally meaning "second law," last of the five
books (the Pentateuch or Torah) ascribed by tradition to Moses. Deuteronomy purports to be the
final words of Moses to the people of Israel on the eve of their crossing the Jordan to take
possession of Canaan. Moses rehearses the law received at Sinai 40 years previously, reapplying
it to the new generation who accept its claim on them at a ceremony of ratification recorded in the
Book of Joshua. The history of Israel found in Joshua and Second Kings is written from the
Deuteronomic point of view, and is often called the "Deuteronomic history." Deuteronomy
functions as the introduction to this historical work and provides the guiding principles on which
Israel's historical traditions are assessed. The bulk of the book is the record of three speeches of
Moses, and may be outlined as follows: first, the introductory discourse reviewing the history of
Israel since the exodus from Egypt; second, an address of Moses to the people, beginning with
general principles of morality and then continuing with particulars of legislation, including a
repetition of the Ten Commandments, and a concluding exhortation in which Moses again appeals
to the people to renew the covenant; third, a charter of narrative in which Moses nominates
Joshua as his successor and delivers the book of the Law to the Levites; fourth, the Song of
Moses; fifth, the blessing of Israel by Moses; and sixth, the death of Moses. The legislation is
oriented toward life in the Promised Land, with the eventual foundation of a single lawful
sanctuary.

1st chronicles
. From Adam to Abraham.
1. (1-4) From Adam to the Sons of Noah.
Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem,
Ham, and Japheth.
a. Adam, Seth, Enosh: The opening verse of the Books of Chronicles indicates something of
their focus. We know that Adam and Eve actually had three sons by name (Genesis 4:1-2,
4:25) plus many other unnamed sons and daughters (Genesis 5:4). Yet in this first verse we
read nothing of Cain or Abel; only of Seth. This indicates that the Chronicler was inspired
by God to make a selective genealogy for a specific purpose.
b. Noah, Shem, Ham, and Japheth: This father and his three sons – each survivors of the
flood – became the basis for the nations in the post-flood world.

i. The span from Adam to Noah and his sons is common to all humanity. This first
chapter is “A summary of the ‘generations’ of Genesis, from Adam to Edom/Esau,
shows that all the nations were God’s creation and therefore part of his special
purpose for Israel.” (Selman)

(5-7) The descendants of Japheth, the son of Noah.

The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The
sons of Gomer were Ashkenaz, Diphath, and Togarmah. The sons of Javan were Elishah,
Tarshishah, Kittim, and Rodanim.
(8-16) The descendants of Ham, the son of Noah.
The sons of Ham were Cush, Mizraim, Put, and Canaan. The sons of Cush were Seba,
Havilah, Sabta, Raama, and Sabtecha. The sons of Raama were Sheba and Dedan. Cush
begot Nimrod; he began to be a mighty one on the earth. Mizraim begot Ludim, Anamim,
Lehabim, Naphtuhim, Pathrusim, Casluhim (from whom came the Philistines and the
Caphtorim). Canaan begot Sidon, his firstborn, and Heth; the Jebusite, the Amorite, and the
Girgashite; the Hivite, the Arkite, and the Sinite; the Arvadite, the Zemarite, and the
Hamathite.

saiah[a] was the 8th-century BC Jewish prophet for whom the Book of Isaiah is named.[7][8]
Within the text of the Book of Isaiah, Isaiah himself is referred to as "the prophet", [9] but the exact
relationship between the Book of Isaiah and any such historical Isaiah is complicated. The
traditional view is that all 66 chapters of the book of Isaiah were written by one man, Isaiah,
possibly in two periods between 740 BC and c. 686 BC, separated by approximately 15 years, and
includes dramatic prophetic declarations of Cyrus the Great in the Bible, acting to restore the
nation of Israel from Babylonian captivity. Another widely-held view is that parts of the first half of
the book (chapters 1–39) originated with the historical prophet, interspersed with prose
commentaries written in the time of King Josiah a hundred years later, and that the remainder of
the book dates from immediately before and immediately after the end of the exile in Babylon,
almost two centuries after the time of the historic prophet.[b]
2 Maccabees is a deuterocanonical book which focuses on the Maccabean
Revolt against Antiochus IV Epiphanes and concludes with the defeat of the Seleucid
empire general Nicanor in 161 BC by Judas Maccabeus, the hero of the hard work.
Unlike 1 Maccabees, 2 Maccabees was written in Koine Greek,[1] probably
in Alexandria,[2]Egypt, c. 124 BC.[3] It presents a revised version of the historical events recounted
in the first seven chapters of 1 Maccabees, adding material from the Pharisaic tradition,
including prayer for the dead and a resurrection on Judgment Day.[3]
Jews and Protestants reject most of the doctrinal issues present in the work,
while Catholicsand Eastern Orthodox consider the work to be canonical and part of the Bible.
Some Protestants include 2 Maccabees as part of the Biblical Apocrypha, useful for reading in the
church. Article VI of the Thirty-Nine Articles of the Church of England defines it as useful but not
the basis of doctrine and not necessary for salvation.[4][5]
amos
in the Hebrew Bible and Christian Old Testament, Amos (Hebrew: ‫ – עָ מֹוס‬ʿĀmōs) was one of
the Twelve Minor Prophets. An older contemporary of Hosea and Isaiah, Amos was active c. 760–
755 BCE during the rule of kings Jeroboam II and Uzziah.[1] He was from the southern Kingdom of
Judah but preached in the northern Kingdom of Israel. Amos wrote at a time of relative peace and
prosperity but also of neglect of Yahweh's laws. He spoke against an increased disparity between
the very wealthy and the very poor. His major themes of social justice, God's omnipotence, and
divine judgment became staples of prophecy. The Book of Amos is attributed to him.
The Book of Zechariah, attributed to the Hebrew prophet Zechariah, is included in the Twelve
Minor Prophets in the Hebrew Bible. Zechariah's prophecies took place during the reign of Darius
the Great,[1] and were contemporary with Haggai in a post-exilic world after the fall of Jerusalem in
587/6 BC.[2]Ezekiel and Jeremiah wrote before the fall of Jerusalem, while continuing to prophesy
in the early exile period. Scholars believe Ezekiel, with his blending of ceremony and vision,
heavily influenced the visionary works of Zechariah 1–8.[3] Zechariah is specific about dating his
writing
Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,
2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy
people, together with all those everywhere who call on the name of our Lord Jesus Christ—their
Lord and ours:
3 Grace and peace to you from God our Father and the Lord Jesus Christ.

Thanksgiving
4Ialways thank my God for you because of his grace given you in Christ Jesus.5 For in him you
have been enriched in every way—with all kinds of speech and with all knowledge— 6 God thus
confirming our testimony about Christ among you.7 Therefore you do not lack any spiritual gift as
you eagerly wait for our Lord Jesus Christ to be revealed. 8 He will also keep you firm to the end,
so that you will be blameless on the day of our Lord Jesus Christ. 9 God is faithful, who has called
youinto fellowship with his Son, Jesus Christ our Lord.

The First Epistle of Paul to Timothy, usually referred to simply as First Timothy and often
written 1 Timothy, is one of three letters in the New Testament of the Bible often grouped together
as the Pastoral Epistles, along with Second Timothy and Titus. The letter, traditionally attributed to
the Apostle Paul, consists mainly of counsels to his younger colleague and
delegate Timothy regarding his ministry in Ephesus (1:3). These counsels include instructions on
the organization of the Church and the responsibilities resting on certain groups of leaders therein
as well as exhortations to faithfulness in maintaining the truth amid surrounding errors.
The First Epistle of John, often referred to as First John and written 1 John or I John, is the
first of the Johannine epistles of the New Testament, and the fourth of the catholic epistles. It is
attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John and
the other two Johannine epistles. This epistle was probably written in Ephesus in AD 95–
110.[1] The work was written to counter docetism, which is the belief that Jesus did not come "in
the flesh", but only as a spirit. It also defined how Christians are to discern true teachers: by
their ethics, their proclamation of Jesus in the flesh, and by their love.[1] The main themes of the
epistle are love and fellowship with God.[2][3] The author describes various tests by which readers
may ascertain whether or not their communion with God is genuine, and teaches that the proof of
spiritual regeneration is a life of active righteousness.[4] It also distinguishes between the world
(which is full of evil and under the dominion of Satan) and the children of God (who are set apart
from the world).[5]