Joshua Esther

EGST Pentateuch and Narratives (Part II) August December, 2019 Endashaw Negash
Joshua
Title: The title of this book is appropriately named after its central figure, Joshua. His original name is
Hoshea, salvation (Num 13:8); but Moses evidently changes it to Yehoshua (Num 13:16), Yahweh is
salvation. He is also called Yeshua, a shorted form of Yehoshua. This is the Hebrew equivalent of the
Greek name Iesous (Jesus). Thus, the Greek title given to the book in the Septuagint is Iesous Naus,
Joshua the Son of Nun. The Latin title is Liber Josue, the Book of Joshua.1 Richard S. Hess said, The
name Joshua composed of two parts. The first part is a shortened form of the divine name LORD ,
(Hebrew yhwh). The second part is the Hebrew word for salvation . Thus the name means the Lord is
salvation.2
Author: anonymous; traditionally ascribed to Joshua (ch. 24); the account of Joshua s death (24:29-33)
ascribed to the son of Aaron, Eleazer the priest; and the account of the Eleazer s death to his son
Phinehas (24:33). Many questions the traditional view of Joshua s authorship suggesting that internal
evidence of the book itself makes it improbable; for example, the recurring phrase to this day (4:9;
5:9; 6:25; 7:26; 8:28-29; 9:27; 10:27; 13:13; 15:63; 16:10); the author s usage of previously written
sources describing the earlier event, that place the author at a time later than this earlier writing
(10:13); and so on. For the two approaches to the question of authorship: a literary critical approach
(JEDP discussion) and a traditional-historical approach (trying to identify smaller units underlying the
larger narrative complexes) Dillard and Longman in your reader. 3
Original Audience: if Joshua was the author of this book the audience of this book is the people of Israel;
as Deuteronomy ends the people were in the fields of Moab and they were getting ready to cross over
the Jordan to the Promised Land; Joshua begins with further preparation and continues to present how
they conquer the land and their settlement.
Date of Composition: the book makes no specific claim regarding either its authorship or its
composition. As Hess correctly pointed out scholars have sought to describe the composition of Joshua
from two perspectives of higher criticism: Deuteronomistic sources and redactions, and the history of
traditions. According to Deuteronomistic sources and redaction late seventh and sixth centuries BC (Of
course this includes Joshua to 2 Kings; Martin Noth); according to the history of traditions a variety of
historical possibilities in which a text as Joshua could have been preserved until it came into the
possession of the monarchy in Jerusalem. Some recent studies of Joshua accept a date before the
Monarchy for the composition of most or the entire book. There are also scholars who relate this book
to the Hellenistic period (e.g., Strange). 4
Purpose: according to Hill and Walton The purpose of the book of Joshua is summarized nicely in
Joshua 21:43-45: So the Lord gave Israel all the land and they took possession of it and settled there.
The Lord gave them rest on every side. The LORD handed all their enemies over to them. Not one of all
the LORDS good promises to the house of Israel failed; everyone was fulfilled. The book shows how
God kept his covenant promise to give the land to Israel.5
1
Wilkinson and Boa, Talk Thru, p. 52.
2
Richard S. Hess, Joshua: An Introduction and Commentary [TOTC] (Downers Grove, Illinois: Inter-Varsity Press,
1996), p. 5.
3
Dillard and Longman, An Introduction, pp. 109-110.
4
For more information related to composition, read Hess, Joshua, pp. 31-35 and your reader.
5
Hill and Walton, A Survey of, p. 217.
1
Endashaw Negash OT II (Historical Books) August-December 2011 ETC
Hill and Walton in their second edition of the same book said, the purpose of the book is to convey
how God kept his covenant promise to bring the Israelites into the land he had showed to Abraham. The
faithfulness of God in carrying out his end of the covenant is important to affirm . The message is that
God keeps his promises, no matter how impossible they may seem. God s covenant with Abraham is
something that he took very seriously and intended to fulfill. God was determined to carry it out and is
capable of carrying it out. 6
It is worth noting what Wilkinson and Boa comment on Joshua s theme and purpose: they said, The
theme of Joshua is Israels possession of the Promised Land and enjoyment of God s blessings through
obedient faith. And then they proceed to comment on its theological message: Theologically, Joshua
teaches that victory and blessing come through obedience and trust in God. Active faith leads to
obedience which in turn brings blessing . The book emphasizes God s covenant faithfulness to his
promises regarding a land for Israel, and God s holiness in bringing judgment upon the immoral
Canaanites.7
Key Ideas and Major Themes8

Key Ideas: 1) the faithfulness of God in fulfilling covenant promises; 2) the conquest and apportionment
of the land; and 3) the importance of obedience
Major Themes: 1) covenant and the land; 2) Ban; 3) divine warrior; 4) sovereign involvement; and 5)
corporate solidarity
For Satterthwaite and McConvile Key Themes include: land, presence of YHWH,
obedience/disobedience, the Law of Moses, mercy and destruction, Joshua s leadership, and Israel. 9
Structural Outline: Wilkinson and Boa comment that Joshua divides neatly into three geographical
settings: the Jordan River [Israel in the fields of Moab beside the Jordan River] (1-5); Israel in Canaan
(6:1-13:7); and the twelve tribes situated on both sides of the Jordan (13:8-24:33). I am not totally
convinced with their division but I can see what they are trying to say. It seems that there are two major
settings: Israel in the fields of Moab and Israel in Canaan. If we come up with the third setting that
should work only for the two and half tribes [Reuben, Gad, and Half-Tribe of Manasseh] that settled in
the Eastern part of Jordan.
Second option to structure this Joshua:10

I. Preparation to enter into the land and entrance or preparation for conquest the land and
conquest; [Preparation and Conquest] (1-12)
A. Preparation for entering the land (1:1-5:12)
i. Preparation for entering the land or conquest (1-2)
ii. Crossing the Jordan (3-4)
iii. Circumcision (5:1-12)
B. Conquest Narratives (5:13-12:24)
i. The commander of the Lords army (5:13-15)
ii. The central campaign
6
Hill and Walton, A Survey of [2nd ed.], p. 185.
7
8
Both key ideas and major themes are adapted from Hill and Walton, A Survey of, p. 217.
9
For more information on each theme see Satterthaite and McConville, Exploring, pp. 56-58.
10
See Hill and Walton, A Survey of, pp. 183-184 and Hess, Joshua, pp. 65-66.
2
1. Jericho (6)
2. Ai (7-8)
a. Defeat at Ai (7:1-5)
b. Achan s offence (7:6-26)
c. Victory at Ai (8:1-29)
d. Reading of the law at Ebal and Gerizim (8:30-35)
iii. The Gibeonite: their deception and being exposed, treaty with Gibeon (9)
iv. Victory over the leader of Jerusalem and the coalition of Southern Canaan (10)
v. Victory over the Northern coalition (11)
vi. List of conquests: a summary of the whole conquest (12)
II. Israels settlement/allotments of the land; Israel divides the land; description of allotment of
land (13-21)
A. The allotment east of the Jordan River: Rouben, Gad, and Half Manasseh in
Transjordan (13)
B. The allotment for Judah (14-15)
i. Calebs allotment, part I (14:6-15)
ii. Judahs boundary (15:1-12)
iii. Calebs allotment, part II (15:13-19)
iv. Judahs town list (15:20-63)
C. The allotment for the tribes of Joseph: Manasseh and Ephraim (16-17)
D. The allotment of the remaining tribes (18-19)
E. Towns of refuge established (20)
F. Towns of the Levities allocated (21)
III. Covenant Matters; or Proper worship of God; or the Conclusion (22-24)
A. Potential violation in alter building; an early misunderstanding almost leads to civil war;
the disputed altar (22)
B. Joshuas farewell address; his final challenges to God s people; covenant exhortations to
tribal leaders (23)
C. Covenant renewal at Shechem; three burials (24)
Joshua and the New Testament

Dillards and Longmans comment on this issue includes relating the name Joshua to Jesus, the promised
rest, models of faith, Jesus as divine warrior (Josh 5:13-15; Rev 19:11-16); and conquest in relation to
the book of acts.11
Brief Comments on Selected Sections and Issues

Before we proceed to comment on selective sections from this book it is good to raise one of debated
topics that relate to the book of Joshua, which is the issue of conquest. As we read the book, the first
half (chs. 1-12) describes the seven year conquest of the land; the second half (chapters 13-24) relates
the partitioning and settlement of the land among the twelve tribes. Joshua talks about the conquest
and settlement of Israel in the Promised Land. And this topic is among most debated topic. E. D. Oran
said, The origin of ancient Israel, their settlement in the land of Canaan and transformation into an
organized kingdom is one of the most stimulating and, at the same time, most controversial chapters in
the history of early Israel.12
11
For detail discussion on each point see Dillard and Longman, An Introduction, pp. 116-117.
3
A survey of scholarly models, the competing theories of Israel s emergence in Canaan: 13

1) Conquest Model: associated with W.F. Albright and his disciples in America and Y. Yadin and his
followers in Israel; traditionally regarded as the most biblical of the various approaches; this
model takes seriously the pervasive biblical notion that Israel s entrance into Canaan involved
military conquest (e.g., Num 32:20-22, 29; Deut 2:5, 9, 19, 24; Josh 1:14; 10:40-42; 11:23; 12:7;
etc).
2) Peaceful Infiltration Model: associated to Albrecht Alt; Israels entrance into Canaan was neither
sudden nor militant but, rather, quite gradual and largely peaceful at least at first. The
immigrants were nomadic or seminomadic peoples who arrived over an extended (perhaps
centuries-long) period of time; Martin Noth took this model and added on it.
 The previous two models relate to Israels entering Canaan from outside the land
(exogenous models)and the next two understand early Israel as emerging from
existing populations within the land of Canaan (endogenous models)
3) (Peasant) Revolt Mode: introduced by George Mendenhall; as the name implies, this hypothesis
holds that Israel emerged in Canaan not primarily by conquest or peaceful infiltration from
without but by sociocultural transformations within. In his writings, Mendenhall does not deny
entirely the idea of conquest, but sees most of the conquerors as of indigenous that is,
Canaanite origin. Peasant farmers grew tired of the urban overlords from whom they received
virtually nothing but tax-collectors, and so they revolted.
4) Other Endogenous Models: the last several decades have been seen the rise of a bewildering
variety of other endogenous models; Younger provides a convenient summary of these recent
theories highlighting works by Dever, Finkelstein, Lemche, Coote and Whitelam, Thompson,
Ahlstrom, Davies, and Whitelam in his essay (Younger, Early Israel, 182-91). Though there is
some kind of difference among these scholars they all believe that the conquest was
endogenous, something happened from inside. For Example, Dever advocates what may be
called a collapse model collapse of Canaanites culture.
Judges
Title: the Hebrew title is Shophetim, meaning judges, rulers, deliverers, or saviors. Shophet not only
carries the idea of maintaining justice and settling disputes, but it is also used to mean liberating and
delivering. First the judges deliver the people; then they rule and administer justice. The Septuagint
used the Greek equivalent of this word, kritai (Judges). The Latin Vulgate called it Liber Judicum, the
Book of Judges. This book could also appropriately be titled The Book of Failure. 14 The central
characters of this narrative are judges ( sopetim), a term that gives rise to the name of the book. These
judges were not simply legal authorities as the English word implies. They were charismatic military
leaders whom God raised up and empowered for specific tasks of deliverance (2:16).15
12
So E. D. Oren on page 1 of his Opening remarks to S. Ahituv and E. D. Oren (eds.), The Origin of Early Israel
Current Debate: Biblical, Historical and Archaeological Perspectives , Beer-Sheva 12 (Jerusalem: Ben-Gurion
University of the Negeb Press, 1998). This quotation comes in Provan, Long, and Longman, A Biblical History, p.
138.
13
The following conquest models are adapted from Provan, Long, and Longman, A Biblical History, pp. 138-147.
For more information one can refer to this book.
14
This information is taken from Wilkinson and Boa, Talk Thru, p. 59.
15
Arnold and Beyer, Encountering, p. 182.
4
Author: anonymous; some propose Samuel or one of his prophetic students; one thing that can be
boldly said is that the author lived at some point after the monarchy had began in Israel (17:6; 18:1;
19:1; 21:25)
Original Audience: probably the southern kingdom Judah (or perhaps that kingdom s exiles in Babylon)
Date of Composition: 18:31; 20:27 indicate that this book was written after the ark was removed from
Shiloh (1 Sam 4:3-11); the repeated phrase In those days there was no king in Israel (17:6; 18:1; 21:25;
cf. 19:1) indicates that Judges was also written after the commencement of Saul s reign. Some argue for
pre division of the united kingdom while others argue for latter date based on 18:30-31 that says,
until the captivity of the land. They view this passage, 18:30-31 as a passage that suggests the final
edition of the work took place sometime after Israel s destruction (722 B.C). Read more what is on your
text.16
Purpose: According to Hill and Walton The purpose of Judges is to show the failure of the Israelites to
keep their part of the covenant. The cycles show how God demonstrated his power and mercy by
delivering them time after time after his justice had demanded that he bring punishment. The book
shows that neither the leadership of the Judges nor the tribal leadership succeeded in helping the
people remain faithful. Instead, the leaders were as bad as the people.17 Wilkinson and Boa suggest
that the historical purpose of Judges is to carry the story of Israel from the death of Joshua to the time
of Samuel and the beginning of the United Kingdom. They said, Theologically, Judges makes a clear
contrast between the idolatry, immorality, and violence of Israel and Yahweh s covenant faithfulness
and gracious deliverance of the people. 18

Key Ideas: 1) the cycles of the Judges period; 2) God s justice and grace; 3) God s sovereign provision of
deliverers; 4) covenant failure by the people, the priests, and the tribal leadership; and 5) the role of the
Spirit of the Lord
Major Themes: 1) the nature of charismatic leadership; 2) Spirit of the Lord; and 3) Israel s apostasy
For Satterthwaite and McConville key themes include: covenant violation, canaanization,
fragmentation, YHWH and Israel, grace, leadership, and YHWH s spirit. 20
Structural Outline
One of the possibilities to structure this book is as follows:
I. After the death of Joshua: Failure to complete the conquest (1:1-2:5)
II. After the death of Joshua: outline of the pattern of apostasy (2:6-3:6)
III. The downward-spiraling judge cycles (3:7-16:31) 21
IV. There is no king in Israel: Everybody does what is right in his/her sight (17-21)
A. The covenant unfaithfulness of Dan (17-18)
B. Benjamin becomes Canaanite (19-21)
Outline from Arnold and Beyer22
I. The incomplete Conquest (1:1-2:5)
II. Covenant disobedience and judgment (2:6-16:31)
16
17
18
19
20
For detail information on each major theme see Satterthwaite and McConville, Exploring, pp. 94-96.
21
See the following chart that comes from Wilkinson and Boa for the seven cycles we have under this section.
22
5
A. The Pattern of disobedience (2:6-3:6)

B. The pattern illustrated: a history of the judges (3:7-16:31)
III. The collapse of the society (17-21)
A. The breakdown of religious life: Micahs idol (17-18)
B. The breakdown of justice and civil order: civil war (19-21)
Judges and the New Testament

There are people who are mentioned in the NT from Judges (Heb 11:32-33)

Can we blame Joshua for not preparing his successor? (Discussion)
I. After the death of Joshua: Failure to complete the conquest (1:1-2:5)

The book opens with the phrase After the death of Joshua. This bears an important historical and
theological function. It marks the end of the previous period of success under Joshua and the beginning
of a new era in Israels history. In contrast to the conquest and occupation of the Promised Land, this
new period of the judges is a time of disobedience and failure. Several tribes were unable to drive out
the inhabitants of the territory. This section indicates that the Israelites lived side by side with the
Canaanites. The people of Israel were disobedient.
II. After the death of Joshua: outline of the pattern of apostasy (2:6-3:6)
This section is very significant for it provides the summary of the next cycles. The cycle/pattern can be
summarized as follows (2:11-19):
1) Israel does what was evil in the eyes of the LORD (v. 11)
2) They abandon the LORD and serve other gods (vv.11b-13)
3) The LORD becomes angry and delivers them into the hands of the surrounding nations, who
oppress them (v.14)
4) Israel is in terrible distress and/or cries out to the LORD (v.15)
5) The LORD raises up a judge who delivers them from the oppression of the enemy nation,
because the LORD is with that person (vv. 16, 18)
6) Israel serves the LORD all the days that the judge rules over them (vv.18-19)
7) When the judge dies, Israel turns away again from the LORD, becomes more corrupt, and once
again serves other gods (v.19)
III. The downward-spiraling judge cycles (3:7-16:31)23

We find a cycle in this book. This cycle happens seven times and it has five main elements: 1) sin thy
do evil in the eyes of the LORD; 2) the LORD give them to enemies (war as judgment: the LORD sold
them into the hands of X (enemy nation) for X years; 3) repentance the Israelite cries out to the LORD;
4) Deliverance the LORD raises for them a deliverer, X name of judge who saves them; and 5) rest
Israelite rests for X years (the land had peace for X years, while the judge was alive).
The following chart is adapted from Wilkinson and Boa 24
Cycle and passages Oppressor Years of Deliverer Years of peace

23
See the following chart that comes from Wilkinson and Boa for the seven cycles we have under this section.
24
6
oppression
1 (3:7-11) Mesopotamians 8 Othniel 40
2 (3:12-30) Moabites 18 Ehud 80
Parenthesis (3:31) Philistines - Shagmar -
3 (4:1-5:31) Canaanites 20 Debora/[Barak] 40
4 (6:1-8:32) Midianites 7 Gideon 40
5 (8:33-10:5) Abimelech 3 Tola/Jair 45
6 (10:6-12:15) Ammonites 18 Jepthah/Ibzan/Elon/Abdon 6, 7, 10, 8
7 (13:1-16:31) Philistines 40 Samson 20
Some scholars divide these twelve judges into two major parts as major and minor judges. Major judges
include 1) Othniel (3:7-11), 2) Ehud (3:12-30), 3) Deborah (4:1-5:31), 4) Gideon (6:1-8:32), 5) Jephthah
(10:6-12:7), and 6) Samson (13:1-16:31). The remaining six judges are minor judges: 1) Shamgar, 2) Tola,
3) Jair, 4) Ibzan, 5) Elon, and 6) Abdon. The division major and minor is completely related to the lengths
of the verses and its significance in relation to understanding the meaning of the book.
IV. There is no king in Israel: Everybody does what is right in his/her sight (17-21)
A. The covenant unfaithfulness of Dan (17-18)
B. Benjamin becomes Canaanite (19-21)
Ruth
As Satterthwaite and McConville suggest, In the Hebrew Bible, Ruth is placed among the writings. It is
part of a group of five texts called the Megilloth (Scrolls); the other four are Song of Songs, Esther,
Ecclesiastes and Lamentations. These were each associated with one of the annual Jewish feasts, in
Ruths case the Feast of Weeks.25 This is the festival of Pentecost it is called (1) the feast of Weeks, (2)
the feast of the harvest, and (3) the day of the first fruits (Ex 34:22; Deut 16:10, 16; 2 Chron 8:13). It is
read at this feast because of the harvest setting of the story.
Title: Ruth the Hebrew title of this book. This name may be a Moabite modification of the Hebrew word
reuit, meaning friendship or association. The Septuagint entitles the book Routh, the Greek equivalent
of the Hebrew name. The Latin title is Ruth, a transliteration of Routh.26
Author: anonymous; probably an educated male of the southern kingdom of Judah; Samuel, Solomon,
and a women are among the writers people relate to this book s authorship.
Original Audience: some propose the united nation of Israel while other suggests the southern kingdom
of Judah; I would say our stand on original audience depends on our view of the date and authorship of
the book (if it was written during David s time its original audience is the united nation of Israel, but if it
is preexilic or postexilic it could be to the southern kingdom of Judah).
Date of Composition: the date of composition of this book is debated. People usually relate it to
sometime after the rise of David to kingship (ca. 1000-960 BC). But others comment that 4:7 suggests a
date some time later than this, since the sandal custom used to attest the transaction of redemption is
assumed to no longer be well known by the original audience. 27 As it is presented in our text book, on
one hand, there are people who argue for preexilic date and on the other hand, there are people who
argue for postexilic date.28
25
Satterthwaite and McConville, Exploring, p. 228.
26
27
Christopher, Old Testament II Class Lecture Note
28
7
Dillard and Longman presented Hubbard who relates the date and authorship of this book to its
purpose. According to Hubbard, The book has political purpose: to win popular acceptance of David s
rule by appeal to the continuity of Yahweh s guidance in the lives of Israel s ancestors and David. 29 He
suggests that Davids time is fitting (Davids time for composition); though he comments that 4:7 is a
literary device he favors Solomonic authorship.
Purpose: the purpose of this book according to Christopher is, to show how YHWH intervened to
protect Naomis family line from extinction, in order that her great, great grandson David the future,
divinely elected king of Israel and ancestor of the Messiah might be born (Matt 1:5-6). 30 It shows how
the LORD rescued the family lineage of the Messiah.
Hill and Walton: The purpose of Ruth is to show that when people are faithful, God is faithful. It
provides a contrast to the book of Judges showing that faithfulness survived in Israel among some of the
common folk. God preserved such families of faithfulness, and that is the very background from which
David came.31 During a period when many people did what was right in their own eyes, there were at
least three who did what was right in God s eyes. This book clearly indicates that the benefits of God s
covenant are not limited by any boundaries, whether national, racial, or gender.

Key Ideas:1) Gods faithfulness and loyalty stimulated by people s faithfulness and loyalty to one
another; 2) Davids faith shown to be the legacy of his ancestors; 3) the light of loyalty dispersed during
the apostasy of the Judges period; and 4) the concept of kinsman-redeemer introduced
Major Themes: 1) kinsman redeemer and 2) hesed
Key Themes according to Satterthwaite and McConville are Ethos of Israelite life and loyalty and law 33
Structural Outline34
I. Famine, Flight to Moab, and Naomis Family tragedy (1:1-5)
II. Naomi and the Moabite, Ruth, returned to Bethlehem (1:6-22)
III. Ruth meets Boaz, a redeemer (2:1-23)
IV. Ruth seeks redemption by Boaz (3:1-18)
V. Boaz redeems Ruth, saving Naomis family line (4:1-17)
VI. Genealogy of Perez (4:18-22) this section shows the purpose of the book
Ruth and the New Testament

Ruth is one of the four whore, foreigner, unwed mothers mentioned in Matthew s genealogy (the
remaining three are Tamar, Rahab, and Mary). Matthew s genealogy reminds the reader that Ruth was
the grandmother of David, but then continues by showing that the line of descent leads to Jesus. Some
see some kind of connection (parallelism) between Boaz who redeemed Ruth and Jesus the redeemer. 35
29
Dillard and Longman, An Introduction, p. 131.
30
Christopher, Old Testament II Class Lecture Note
31
32
Both key ideas and major themes are from Hill and Walton, A Survey of, p. 249.
33
For more information on these two key themes refer to Satterthwaite and McConville, Exploring, pp. 225-226.
34
Christopher, Old Testament II Class Lecture
35
8

Who is the nation of Moab? Moab arises from the incestuous relationship that Lot, Abraham s nephew,
has with his oldest daughter; Moab as a people is therefore a distant relative to Israel (Gen 19:36-37).
They have blood relation with Israel but they were Israel s enemy. As we read Deut 2:26-29, Moab
allowed Israel to cross through their territory on foot on their way to the Jordan River and the Promised
Land. The Lord commanded Moses and the people of Israel not to harass or go to battle with Moab,
because he was not going to give any of the land of Moab to Israel. He had given it to the descendents
of Lot for a possession (Deut 2:9). Balak who was a king of Moab, however, hired Balaam to curse Israel
and considered Israel as enemy (Num 22-24). As a result of Balaam s advice, Moabite women seduced
Israelite men into sexual immorality and worship of their gods (Num 25). Moab is forever excluded from
entering the assembly of the LORD in worship at the tabernacle/temple for their refusal to show
hospitality to Israel while on their journey to the Promised Land as well as for hiring Balaam to curse
them. Israel must not seek their peace or prosperity (Deut 23:3-6; Neh 13:1-3). Nehemiah clearly
understood Deut 7:1-7, which does not explicitly include Moab in its list of nations that were forbidden,
to apply also to Moab; intermarriage with Moabites is forbidden because it leads Israelites astray to
serve foreign gods (Neh 13:23-27).
Ruth, the Moabite, a foreigner (2:10) appears to be accepted by Boaz and the elders of Bethlehem
because of her unswerving loyalty to Naomi and because of her conversion to Yahweh (1:16; 2:10-12).
Ruth is better than seven sons to Naomi (4:15). The book is named by her name for her loyalty to
Yahweh.
Listen to Dillards and Longmans comment of the theological message of this book and give your own
comment: they said, At first glimpse its message appears ethical and not theological. The book
promotes by example the virtues of loyalty, kindness, and generosity. Ruth demonstrates intense
loyalty, and Orpah appears as a foil. Boaz incarnates kindness and generosity in contrast with the
unnamed kinsman-redeemer. The message of the book could be characterized in this way: Be loyal like
Ruth and kind like Boaz, and God will reward you. Good overcomes evil for nice people. Then they
proceed to suggest that such an inane reading distorts the book and misses its profound theological
teaching. They quoted Hals and Prinsloo and relate the purpose of the book to God and his ways in the
world; Gods ongoing work in the life of ordinary people; God s hand guided the events of this story as
directly as the exodus from Egypt. The writer wants to say that David was a gift from the LORD.36
I. Famine, Flight to Moab, and Naomis Family tragedy (1:1-5)

Note that the story takes place during the chaotic days when the judges ruled (Ruth 1:1). Therefore
the covenantal unfaithfulness of the people of all Israel as narrated in the book of Judges provides the
setting of the book of Ruth. There was famine in the land, Elimelech, Naomi, and their sons: Mahlon and
Kilion went to Moab. Elimelech died and Naomi left with her two sons. They married Moabite women
who appear to have served other gods (1:15), one named Orpah and the other Ruth. Both Mahlon and
Kilion died. It is difficult to know what exactly happened. Did they strike down by Yahweh in judgment?
Naomi insists that Yahweh has done it (1:21). Notice that the wives of Naomi s sons must be childless,
otherwise her complaints are groundless and the purpose of the book is undercut (1:6b-7; 11-13, 21).
36
9
II. Naomi and the Moabite, Ruth, return to Bethlehem (1:6-22)

In verse 6 we read that Yahweh considered his people and gave them food; this is the first reference to
Yahweh in this book; here one might ask this question If the giving of food is a sign of Yahweh s
consideration, then was the famine (v. 1) an act of judgment like others in the period of Judges? Naomi
and her daughters-in-law heard about God s consideration of his people and prepared to return to
Judah. Naomi insisted that her daughter-in-law should go back to their mother s home. Orpah returned,
but Ruth refused Naomis request. It is only at 1:16 that Ruth appears to be making her first
commitment to Yahweh as her God. This clearly shows Ruths loyalty to Naomi; of course, not only to
Naomi: Ruths decision involves a painful living, which brings with it a deep-seated change in who she is
and where she belongs.37 Let us see verse 21; the Lord has testified against me is preferred. But the
question is, does she complain that Yahweh has simply been hard on her arbitrarily and there is
nothing she can do about it, or does she admit that he has judged her family for their unfaithfulness
and she acknowledges the truth of this verdict (even though she bitter about it)? Perhaps she has done
the former, but the latter is the truth. Stterthwaite and McConville suggest that This lament in verses
20-21 is the most forceful protest of all; they also see an irony in her words Yahweh has brought me
back empty for she was not back entirely empty Ruth was with her and has committed herself to her
and to Israels God.38
III. Ruth meets Boaz, a redeemer (2:1-23)
Boaz is introduced in verse 1 as Naomis relative. Ruth said, Let me go to the fields and pick up the
leftover grain behind anyone in whose eyes I found favor (v. 2). Without Naomi s plan, it can be said
accidentally Ruth fond herself gleaning in Boaz s field (v. 3).
IV. Ruth seeks redemption by Boaz (3:1-18)
V. Boaz redeems Ruth, saving Naomis family line (4:1-17)
In this section we read how Boaz redeemed Ruth. It also indicates how legal agreements were made in
ancient Israel. The other next-of-kin is interested in piece of land but not Ruth. This indicates that there
might be some sort of cost in accepting the duty of redeemer. His refusal gave the chance to Boaz. This
section ends with joyful marriage of Ruth and Boaz. The birth of Obed and the words of the women of
Bethlehem provide the books final answer to Naomi s complaint in chapter one.
VI. Genealogy of Perez (4:18-22) this section shows the purpose of the book
1 & 2 Samuel
Title: as we have discussed in the introduction, the book of First and Second Samuel were originally one
book in the Hebrew Bible, known as the Book of Samuel or simply Samuel. In Hebrew 1 and 2
Samuel follows directly upon the Book of Judges. Ruth placed in the Writings. The Septuagint divides
Samuel into two books even though it is one continuous account. The Greek (Septuagint) title is Bibloi
Basileion, Books of Kingdoms, referring to the later Kingdoms of Israel and Judah. First Samuel is called
Basileion Alpha, First Kingdoms. Second Samuel is called Basileion Beta, Second Kingdoms. The Latin
Vulgate originally called the books of Samuel and Kings Libri Regum, Books of the Kings. Later the Latin
Bible combined the Hebrew and Greek titles for the first of these books, calling it Liber I Samuelis, the
First Book of Samuel, or simply First Samuel. The Latin title of Second Samuel is Liber II Samuelis, the
Second Book of Samuel, or simply Second Samuel. 39
37
Stterthwaite and McConville, Exploring, p. 221.
38
39
Wilkinson and Boa, Talk Thru, pp. 71, 78.
10
Author: anonymous; Samuels name appears in the title, 40 but the book does not name an author; some
attribute to editors-authors during the period of the exile; using source-critical approach scholars like
Wellausen proposes two sources: the earlier source related to conditions during the monarchy while the
latter source related to the experience of Israel during and after the exile; using traditional-historical
approach others argue for different alternatives; while still use redaction-critical approaches and
propose different options. Perhaps it can be said that a writer is an educated male who is a pro-Davidic
kingdom.41
Original Audience: for all Israel

Date of Composition: we do not know the exact time the book of Samuel assumed its present form; 1
Sam 27:6, the mentioning of the city of Ziklag, suggests that some time had elapsed since the division of
the kingdom around 930; it could be said anytime from the end of David s life (ca. 960 BC) to 550 BC.
Purpose: Christopher A. Beetham suggests that the purpose of this book is to demonstrate that YHWH,
the God and ultimate king of Israel, 1) chose Jerusalem as the location on earth through which He will
rule over Israel, 2) and chose David of Bethlehem of Judah and his lineage to rule over Israel from there
as His authorized representatives forever.42 Beetham proceeds to suggest that Within the political
history of Israel, therefore, the book serves to legitimize the dynastic kingship of David and his sons in
Jerusalem as YHWHs chosen vicegerents against dissenters who questioned the legitimacy of their
rule.
Hill and Walton The purpose of the books of Samuel is to tell the story of the establishment of the
kingship covenant with David. Gods plan was to have an earthly king who would give a good example of
what Gods kingship was like. David is shown to be the legitimate choice of God, but also is shown to
have been at times an obstacle rather than an instrument of God s rule. 43 It gives the history of Israels
early monarchy; second Samuel provides the strengths and weaknesses of David s forty-year reign;

Key Ideas: 1) the institution of kingship; 2) the process toward establishing a covenant with David s line;
3) the importance of divine kingship
Major Themes: 1) Ark of the covenant; 2) kingship; 3) Davidic covenant; 4) assessment of Saul; and 5)
assessment of David
Key Themes [according to Satterthwaite and McConville]: rise of the monarchy: theological implications,
prophecy, monarchy: politics, pragmatism and image, and divine-human interaction. 45
Structural Outline46
40
Perhaps early tradition linked Samuels name with the work because of his great influence during this period of
biblical history.
41
For more information on different proposals using source-critical approaches, tradition-historical approach, and
redaction-critical approach see our reader Dillard and Longman, An Introduction, pp. 137-140.
42
Taken from Christopher A. Beetham, OT II Class Lecture Note.
43
44
45
For more information on each key theme see Satterthwaite and McCnoville, Exploring, pp. 134-136.
46
I have considered some ideas from Joyce G. Baldwin, 1 & 2 Samuel: An Introduction & Commentary [TOTC]
(Downers Grove, Illinois: Inter-varsity Press, 1988), pp. 45-46.
11
I. The end of an era: the rise and ministry of Samuel, the last judge of Israel and Eli s demise (1 Sam 1:1-
7:17)
A. The birth and boyhood of Samuel (1:1-4:1a)
B. Disaster, repentance and deliverance (4:1b-7:17)
II. Samuel and Saul: the request for a king and Saul, the first king of Israel (1 Sam 8:1-15:35)
A. The request for a king (8:1-22)
B. Sauls secret anointing, election, proclamation/conformation as a king (9:1-11:15)
C. Samuel hands over to Saul (12:1-25)
D. Different incidents in the reign of Saul (13:1-15:35)
III. David and Saul: Davids rise and Sauls fall (1 Sam 16:1-2 Sam 1:27)
A. Davids anointing and introduction to Sauls court (16)
B. Davids victory over Goliath (17)
C. Davids struggles with Saul (18-27)
D. Sauls final battle and death and Davids innocent reaction to Saul s death (1 Sam 28:1-2
Sam 1:27)
IV. The reign of David: Davids full kingship (2 Sam 2:1-20:26)
V. Epilogue, Conclusion Continuing hope in David s House (2 Sam 21:1-24:25)
1 & 2 Samuel and the New Testament

The concept of Lords anointed (1 Sam 16:3, 6, 12-13; 24:6; 26:9, 11, 16, 23; 2 Sam 1:14, 16; 3:39;
19:21) and the messiah as anointed one; Jesus as descent from David (Matt 1:1, 6, 17; 12:23; 20:30-31;
21:9, 15); etc.47

There are three main characters in this book it is the story primarily of three individuals: Samuel, Saul,
and David. The book can be approached as a transitional book a transition from theocracy to
monarchy. Having this in mind let us briefly see this book based on our structure as follows:
I. The end of an era: the rise and ministry of Samuel, the last judge of Israel and Eli s demise (1 Sam
1:1-7:17)
A. The birth and boyhood of Samuel (1:1-4:1a)
There is a clear link between this book of Samuel and the Book of Judges. Samuel takes up from Judges
16 where the account of Samson ended. The Philistines continued threatening the people of Israel. In
Judges we have seen Israels failure and unfaithfulness to God and the covenant. Here again as we start
the Book of Samuel we see the same problem, which is represented by Eli s sons arrogant deeds. There
repentance led them to victory over the Philistines. In this opening section we read about one family
that is unlike that of in Judges (Micah s and the Levite s families) and we see God s sovereign
involvement in preparing a boy/a man to address this trouble situation. Chapter one presents Hannah s
cry/struggle and the birth of Samuel (1:1-28). And this is followed by Hannah s song in (2:1-11). Hannah s
cry/prayer goes beyond a cry of a woman who is barren and wants to get a son. It is worth noting what
Stterthwaite and McConville said, they said, Hannah s prayer for a son seems to symbolize something
much deeper: the yearning of the righteous within Israel for YHWH to bring about deliverance.48 It is
good to note her prayer after YHWH granted her a son, which indicates that God is able to change
hopeless situation. The remaining chapters present corruption at Shiloh (3) and God s call of Samuel (4).
47
See your reader Dillard and Longman, An Introduction, pp. 146-147.
48
Stterthwaite and McConville, Exploring, pp. 106-107.
12
In this section pay attention to the contrast between Samuel and Eli s house, which can be summed up
in the words of 2:9: He will guard the feet of his faithful ones, but the wicked shall be cut off in
darkness.
B. Disaster, repentance and deliverance (4:1b-7:17)

Some of the key issues we read in this section include defeat and loss of the Ark of the Covenant
(chapter 4); the philistines fall foul [unclean/stinking] of the ark (chapter 5); the return of the ark
(chapter 6); and repentance and recommitment at Mizpah (chapter 7). This section clearly indicates that
God cannot be manipulated; they were wrong to believe that the presence of the ark would guarantee
victory: it cannot be used to compel YHWH s support. 49 The ark symbolizes Gods presence with his
people; the capturing of the ark can possibly show that the god of the Philistines was great and powerful
than Israels one; look what Elis daughter-in-law said in 4:22; but very interestingly Israel s God executed
Dagon, Philistines god in his own temple and plagues fall on the Philistines; Stterthwaite and McConville
put this battle in good words, saying: This is a victory YHWH has won without human aid. 50 This section
ends with the summary of Samuels achievements (7:14-17).
II. Samuel and Saul: the request for a king and Saul, the first king of Israel (1 Sam 8:1-15:35)
This section describes the beginnings of monarchy in Israel. Samuel was old and his sons were not
qualified to succeed him because of their dishonesty; When Samuel grew old, he appointed his sons as
judges for Israel But his sons did not walk in his ways. They turned aside after dishonest gain and
accepted bribes and perverted justice (1 Sam 8:1-3).
A. The request for a king (8:1-22)
Israels elders approached Samuel and said, You are old, and your sons do not walk in your way; now
appoint a king to lead us, such as all the nations have (1 Sam 8:5, 19-20). Samuel was not happy with
their request and he prayed to the Lord. Of course, in Deuteronomy 17 we read God s plan to give a king
to the people of Israel. But here after their request for a king we read that both the Lord and Samuel
responded negatively; the Lord speaks of their request as an act of rebellion (vv. 7-8). What is wrong
with their request of a king? Perhaps their wrong motive desiring to be just like other nations!? The
fundamental problem is rejecting Yahweh s kingship (1 Sam 10:18-19). In answering this question that
says, is kingship a blessing? Satterthwaite and McConville sad, Yes, but only if the king obeys YHWH ;
kingship was good but not in the way that Israel was pursuing it. 51
B. Sauls secret anointing, election, proclamation/conformation as a king (9:1-11:15)
In chapter 9 Saul is introduced. He was chosen as the first king of Israel. Who is the first king of Israel?
Have you ever heard a preaching that present David as the first king of Israel. They say, Saul is according
to their request and he was not from the Lord but David is the chosen one. However, chapters 9 to 11
clearly indicate that Saul is from the Lord. Saul won a great victory and the people approved his kingship.
C. Samuel hands over to Saul (12:1-25)
In this chapter we read Samuels farewell; we see a transition from Samuel s leadership to Saul, the first
king. He invited the people to accuse him of any wrongdoing, but no one came up with an accusation.
He encouraged the people to obey and be faithful throughout their future life.
When we read chapters 8-12 we find two different attitudes toward kingship: there is source that is for
the kingship (9:1-10:16; 11:1-15) and source that is against the kingship (8:1-22; 10:17-27; 12:1-25).
49
50
51
Satterthwaite and McConville, Exploring, pp. 134-135.
13
Scholars debate over how to reconcile these two accounts. Childs basis his work upon Wellhausen, and
looks at 1 Sam 8-12 as the final product of two different sources that have been edited together into a
final product. He writes, The editor suppresses neither of the traditions. Each is allowed its full integrity
the two traditions arecarefully intertwined. Others suggest that one author has wrote this section
and the tensions are to be explained by realizing that the author held a biblical view of kingship, yet felt
compelled to communicate in narrative from what went wrong with Israel s request for kingship. 52
D. Different incidents in the reign of Saul (13:1-15:35)
Saul couldnt wait for Samuel and offered the sacrifices that Samuel was supposed to offer. He was
commanded to wait for seven days (1 Sam 10:8). This was part of God s test to see whether Saul
depends on God and obeys God; he fell and Samuel rebuked him (1 Sam 13:8-14).
III. David and Saul: Davids rise and Sauls fall (1 Sam 16:1-2 Sam 1:27)
A. Davids anointing and introduction to Sauls court (16)
B. Davids victory over Goliath (17)
C. Davids struggles with Saul (18-27)
D. Sauls final battle and death and Davids innocent reaction to Saul s death (1 Sam 28:1-2
Sam 1:27)
IV. The reign of David: Davids full kingship (2 Sam 2:1-20:26)
V. Epilogue, Conclusion Continuing hope in Davids House (2 Sam 21:1-24:25)
2 Samuel 24:1 says, he [The LORD] incited David against them, saying, Go and take a census of Israel
and Judah while 1Chronicles 21:1 reads, Satan rose up against Israel and incited David to take a census
of Israel. How would you reconcile these two passages?
1 &2 Kings
Satterthwaite and McConville started their discussion of Kings with a good summary of what this book is
all about; which says, The books of Kings describe Solomon s reign, the division of Solomon s kingdom
into the (northern) kingdom of Israel and the (southern) kingdom of Judah during the reign of his son
Rehoboam, the gradual decline of both kingdoms, and their eventual destruction by Assyrian and
Babylon respectively.53
Title: like the two books of Samuel, the two books of Kings were originally one in the Hebrew Bible. The
original title was Melechim, Kings, taken from the first word in 1:1, Vehamelech, Now King. It called
the books of Samuel First and Second Kingdoms and the books of Kings Third and Fourth Kingdoms.
The Latin title for these books is Liber Regum Tertius et Quartus, Third and Fourth Book of Kings.54
Author: anonymous; probably a single individual, probably of the remnant of the devastated southern
kingdom of Judah, who borrowed from at least three older sources to compose his work: (1) The book
of the Acts of Solomon (1 Kgs 11:41), (2) The Book of the Chronicles of the Kings of Israel (1 Kgs
14:19, 2tc.), and (3) The Book of the Chronicles of the Kings of Judah (1 Kgs 15:7 etc.). 55
Original Audience: the remnant of the southern kingdom of Judah (in Babylon exile or in the land!?)
52
This discussion on two different concepts of kingship is taken from Beetham, OT II Class Lecture Note
53
Satterthwaite and McConville, Exploring, p. 147.
54
55
Paul House, 1, 2 Kings (NAC 8; Broadman and Holman, 1995), 30-31.
14
Date of Composition: most scholars (both of evangelicals and critical) agree that the final edition
completed around 550 BCE.56
Purpose: according to Beetham the purpose of this book is to demonstrate that both the destruction
and exile from the Promised Land of the northern kingdom of Israel in 722 BCE by Assyria, as well as the
southern kingdom of Judah in 587 BCE by Babylonian, were due to their idolatry and unfaithfulness to
the Mosaic covenant (this comes in footnote See 1 Kgs 9:4-9; 11:29-33; 2 Kgs 17:7-23 (for northern
kingdom of Israel); 2 Kgs 21:10-16 (for the southern kingdom of Judah ), yet even so YHWH continued to
preserve the lineage of his messiah57 David in accordance with his covenant with David. 58
In their comment on the purpose of this book Hill and Walton said, The books of Kings continue the
story of kingship begun in Samuel, and their primary purpose is to record the covenant failure of the
Hebrew united and divided monarchies. The biblical narrative implicitly balances the nation of God s
sovereignty and the reality of human freedom and declares that God was justified in exiling his people
for the failure of the kings of Israel and Judah to uphold the ideas of the Davidic covenant. 59

Key Ideas: 1) kingship good and evil, 2) the prophetic voice as the royal conscience, 3) worship
Yahwism vs. Baalism, and 4) covenant blessings (repentance and restoration) and curses (judgment and
exile)
Major Themes: 1) assessment of King Solomon, 2) preclassical and classical prophecy, 3) dynastic
succession and charismatic leadership, and 4) the golden calf cult
Key Themes [according to Satterthwaite and McCnoville]: YHWHs uniqueness and sovereignty, failure
of the monarchy, the prophetic world, true and false prophecy, David, and Israel and the promise to
Abraham.61
Structural Outline
I. Rise and fall of Solomon; the establishment of the Jerusalem Temple (1 Kgs 1-11)
II. The Divided monarchy until YHWHs destruction of the Northern Kingdom of Israel in 722 BCE (1 Kgs
12-2 Kgs 17)
- [The prophetic ministries of Elijah and Elisha: 1 Kgs 17-2 Kgs 8:15]
III. The Southern Kingdom of Judah until YHWH s destruction of Jerusalem, the Temple, and exile in 587
BCE (2 Kgs 18-25)
1 &2 Kings and the New Testament

See Dillard and Longman, Hill and Walton, and your text book
56
Hill and Walton, A Survey [2nd ed.), 230.
57
Here in footnote he has this comment that says, Remember that I have defined t his term as a divinely chosen
representative authorized to rule on behalf of King YHWH, who was to implement and embody YHWHs rule upon
the earth over Israel. The Book of Kings demonstrates the overall utter failure of the kings in Israel and Judah to
embody and implement YHWHs righteous, just, and wise rule over Israel.
58
Both the quotation above and the purpose come from Beetham, OT II Class Lecture Note.
59
60
Both key ideas and major themes are adapted from Hill and Walton, A Survey, p. 279.
61
See Satterthwaite and McCnoville, Exploring, pp. 175-181.
15
Before we proceed to briefly discuss few sections from this book let us see one issue related to his book.
How should we read or apply Kings to our context? Question for Discussion
I. Rise and fall of Solomon; the establishment of the Jerusalem Temple (1 Kgs 1-11)
In these chapters we read about Solomon. It presents his dramatic rise to power (chapters 1-2), his great
accomplishments (chapters 3-10), and his tragic end (chapter 11).
II. The Divided monarchy until YHWHs destruction of the Northern Kingdom of Israel in 722 BCE (1 Kgs
12-2 Kgs 17)
- [The prophetic ministries of Elijah and Elisha: 1 Kgs 17-2 Kgs 8:15]
In this section we read the history of the divided kingdom and the relationship between Israel and
Judah. Sometimes there relationship was good but sometimes it was not.
The divided kingdom
Israel Judah
Northern Kingdom Southern Kingdom
Capital City: Samaria Capital city: Jerusalem
20 kings 19 kings
All were evil/wicked only 8 were good
Exiled by Assyrians (722 BC) exiled by Babylonian (586 BC)
III. The Southern Kingdom of Judah until YHWHs destruction of Jerusalem, the Temple, and exile in
586 BCE (2 Kgs 18-25)
This section narrates the final years of the kingdom of Judah in the south after the northern kingdom fell
to the Assyrians in 722.
1 & 2 Chronicles
Title: like Samuel and kings the book of First and Second Chronicles were originally one continuous work
in the Hebrew. The title was Dibere Hayyamim, meaning The Words (accounts, events) of the days.
The equivalent meaning today would be The Events of the Times. Greek translation [3 rd century] (in
Septuagint) Chronicles is divided into two parts and it was given the name Paraleipomenon, Of Things
Omitted, referring to the things omitted from Samuel and Kings. Some copies add the phrase, Basileon
Iouda, Concerning the Kings of Judah. The First Book of Chronicles was called Paraleipomrnon Primus,
The First Book of Things Omitted. The name Chronicles comes from Jerome in his Latin Vulgate Bible
(A.D. 385-405): Chronicorum Liber. He meant his title in the sense of The Chronicles of the Whole of
Sacred History.62
This book is very much associated to Ezra-Nehemiah. Dillard provides four reasons for that association.
Then he goes to comment on each reason that it is inadequate. It is one of two books in the Bible to
cover all of human history from creation to the author s day; the other one is Matthew. Chronicles is
among the neglected books in the Hebrew Bible due to its repetition, difficulty that relate to reading
genealogies in the first nine chapters, and the fact that the author-complier lived at a time some
distance from the events he narrated, critical scholarship has been quite skeptical about their historical
worth.63
62
63
16
Author: anonymous; traditionally ascribed to Ezra the scribe; it could be said that an educated, postexilic
member of the Judaean province; he reports the decree of Cyrus (2 Chr 36:22-23) and that is a clear
indication that he lived in the postexilic period (cf. 1 Chr 3:17-24; 29:7). He could be a Levite, possibly a
Levitical musician for we read so much about the temple and particularly about its Levitical personnel ( 1
Chr 6; 9:2-34; 15:2-27; 23:2-6, 26-32; 24:30-31; 26:17-20; 28:13:21; 2 Chr 5:4-12; 11:13-16; 13:9-10;
17:8; 19:8-11; 20:14, 19; 23:2-8, 18; 24:5-6, 11; 29:4-34; 30:15-27; 31:2-19; 34:9-13, 20; 35:3-18). 64
Original Audience: it was written to the returning remnant the struggling postexilic Jewish community
of Persian Judaea
Date of Composition: since it was written for the returning remnant the date of writing could be ca. 400
B.C.
Purpose: according to Beetham the purpose of this book is to encourage the returned yet struggling
postexilic Jewish community to embrace their calling as Israel, the elect people of YHWH, through whom
He will fulfill His purpose for creation to establish a worldwide kingdom of God on earth, as they submit
to YHWHs kingship, expressed especially in their joy-filled and upright worship at His rebuilt Jerusalem
throne-temple, and as they wait in hope for YHWH to establish this kingdom by raising up the final and
ultimate Davidic messiah65 and priestly66 throne-temple overseer [italic is mine]. 67
Wilkinson and Boa: 1 Chronicles was written to provide a spiritual perspective on the historical events
from the time of David to Cyrus decree in 538 BC. It traces Israels lineage back to the dawn of the
human race and forward to the end of the Babylonian captivity to reveal Gods faithfulness and
continuing purpose for his people It does not deny failures but concentrates on the messianic line, the
temple, and spiritual reforms; it emphasizes the role of the Law, the priesthood, and the temple; etc. 2
Chronicles: it provides a topical history of the end of the United Kingdom (Solomon) and the kingdom of
Judah. It is more than historical annals; it is a divine editorial on the spiritual characteristics of the
Davidic dynasty. 68
Hill and Walton: the Chroniclers message centers on the Israelite united monarchy and the crucial roles
played by David and Solomon in establishing and maintaining the temple of Yahweh in Jerusalem. The
Chronicler highlighted Davids kingship to communicate the centrality of the temple, while Solomon s
success was directly tied to the proper worship of Yahweh... For postexilic Jerusalem, the chronicler s
64
65
David, Solomon, Asa, Jehoshaphat, Hezekiah, and Josiah al are portrayed in a very positive and idealized way,
with their failures minimized, in order to nurture hope and offer an anticipatory glimpse of the ultimate Davidic
messiah to come (see R. Dillard, 1 Chronicles: Introduction, The NIV Study Bible [Grand Rapids, Zondervan,
1995], 573). Moreover, the genealogy of David at 1 Chr 3, prominently placed among the genealogies lists,
demonstrates that the Davidic line continues among the postexilic community and that the Messianic expectation of
2 Sam 7 is still alive and awaits fulfillment. The genealogy of David is ultimately given to fuel this hope. Again,
messiah is a title and means divinely chosen representative authorized to implement YHWHs rule over Israel. He
is to execute and embody YHWHs heavenly rule over Israel on earth [Beetham].
66
I say, priestly because the Davidic lineage perform priest-like functions and even at times wear priestly
garments (e.g., offering prayer in the temple to the LORD on behalf of all the assembled people; 1 Chr 29:10-20; 2
Chr 6:12-7:3; 20:5-13; David wearing the linen ephod before the ark along with the Levites: 1 Chr 15:27; offering
burnt and peace sacrificial offerings: 1 Chr 16:2; 1 Chr 21:26-28; 2 Chr 1:6; 8:12; cf. Ps 110:4). But they are not full
priests, in that they are prohibited from performing certain functions that YHWH authorized only the Levitical
priesthood to do (e.g., 2 Chr 26:16-21: Uzziah crosses the line as king in arrogating to himself the right to offer
incense upon the alter of incense in the Holy place. He is struck with leprosy) [Beetham].
67
Taken from Beeetham, OT II Class Lecture Note.
68
Wilkinson and Boa, Talk, p. 101.
17
message concerned Yahwehs election of Israel (which was implicit in the extensive genealogical catalogs
at the beginning of the work; 1 Chr 1-9) and the providential activity of Yahweh in Israel s history (as seen
in the accounts of Davids and Solomons reigns, e.g., 1 Chr 18-20) [italic is mine]. 69
Dillard and Longman: in their comment on the theological message of this book they comment that
Kings answers questions like has God failed, how could this have happened to us, is Marduk of Babylon
really more powerful than Yahweh (for the audiences were very close to the events that happened to
Jerusalem]. The Chronicler lives at the later time than the writer of Kings and he addressed questions
like had God ended his covenant with Israel, are we still the people of God, is God still interested in us,
what do the promises of Israel, Jerusalem, and David before the exile have to do with us who live after,
and so on.70

Key Ideas: 1) the retelling of the past to inspire hope in the present, 2) the reigns of David and Solomon,
3) the centrality of temple worship, and 4) the validation of the priests and Levites as community leaders
Major Themes: 1) worship in the Old Testament, 2) the Chronicler s vocabulary (key words like
repentance, rejoicing and serving God with a pure heart, etc., 3) typology (one aspect of biblical
hermeneutics or interpretation; it is a method of exegesis that establishes historical correspondence
between OT events, persons, or objects and ideas and similar NT events, persons, or objects and ideas
by way of foreshadowing or prototype; David as a second Moses and Solomon as a second Joshua;
read the book for more information).
Key Themes (according to Satterthwaite and McConville): the Chroniclers interpretation of history,
eschatology/messiah, the kings as types? fresh opportunity, prophecy, and all Israel. 72
Structural Outline
I. Israels historical genealogy: Adam to Israels tribes of the restoration from exile (1 Chr 1-9)
A. The patriarchs (1 Chr 1:1-2:2)
B. B. The tribe of Judah (1 Chr 2:3-4:23)
C. C. The eleven tribes (1 Chr 4:24-8:40)
D. D. Postexilic family heads in Jerusalem (1 Chr 9)
II. United monarchy - the reigns of David and Solomon (1 Chr 10-2 Chr 9)
A. The reign of David (1 Chr 10-29)
1. Sauls death (10)
2. Davids ascension (11-12)
3. Davids accomplishment (13-22)
4. Davids legacy to Solomon (1 Chr 23:1-29:9)
5. Davids farewell and death; Solomons accession to the throne (1 Chr 29:10-30)
B. The reign of Solomon (2 chr 1-9)
1. Solomons kingship (1)
2. Construction and dedication of the temple (2-7)
3. Solomons activities (8-9)
III. The theological history of the kings of the Southern Kingdom of Judah (2 Chr 10:1-36:14)
69
Hill and Walton, A Survey, p. 257.
70
71
Both key ideas and major themes are adapted from Hill and Walton, A Survey, [2nd ed.] pp. 250, 260-264.
72
For more information on each key theme see Satterthwaite and McConville, Exploring, pp. 279-284.
18
IV. Destruction of the temple and exile to Babylon (2 Chr 36:15-21)

V. YHWHs restoration begins: the proclamation of Cyrus (2 Chr 36:22-23)
1 &2 Chronicles and the New Testament

See Dillard and Longman, Hill and Walton, and your textbook.
Brief Comments on Selected Sections

Following the structural outline let us briefly discuss some issues in this book as follows.
I. Israels historical genealogy: Adam to Israels tribes of the restoration from exile (1 Chr 1-9)
The way we see these nine chapters is completely different from those of the audiences of the writer.
Many get bored to read these chapters but the chronicler and the first audiences would have looked
these nine chapters through quite different eyes. As Dillard and Longman correctly comment
For the generation asking about its relationship to Israel in the past, the genealogies directly
address the question of the continuity of the restoration community with Israel of old. Using the
genealogies, the Chronicler relates his own generation to Adam (1 Chron 1:1); for those
wondering Is God still interested in us? the Chronicler gives a resounding Yes! He always has
been. The genealogies speak of Israels continuity and her election as God s people. 73
It can be said that the genealogies address 1) the question of continuity with the past and 2) also the
question of legitimacy and legality in the present: who was eligible for kingship or priesthood, issue of
social status, military obligation, land distribution, and hereditary rights, etc.
The genealogies are one of the authors key strategies to encourage the community to embrace the
reality that they are the elect people of YHWH through whom He wills to establish a global kingdom of
God in which all the nations gladly submit to and acknowledge Him as King. It begins Israel s genealogy
with Adam, linking Israel with Genesis 1 and the creation of the world, and where Adam and his
offspring are said to be created to rule the earth as YHWH s faithful representatives [ image-bearers ;
See Gen 1:26-28]. Here Gods original purpose for creation to fill the earth with his glory by filling the
earth with his image bearers is picked up and through the genealogy demonstrated to have its future
fulfillment in and through Israel [Beetham].
Beetham is correct in regarding 1 Chr 16-17 as the theological heart of the book. In the Psalm found at 1
Chr 16, the theme of YHWHs universal kingship is stressed, and the command to the nations to
acknowledge and submit to YHWH as King is proclaimed several times in it (see 1 Chr 29:10-12; 2 Chr
6:33; 20:6). In chapter 17, the kingdom of Israel as Gods kingdom is emphasized, with the pronoun
changes from your [Davids] house and your [Davids] kingdom shall endure before Me forever in 2
Sam 7:16 edited to But I will settle him in My house and in My kingdom forever at 1 Chr 17:14. This
same emphasis on the kingdom of Israel as the kingdom of God is found elsewhere in Chronicles: 1 Chr
28:5-6; 29:23; 2 Chr 1:11; 9:8; 13:4-8. Note that 1 Chr 17 is a slightly modified repetition of the
establishment of the Davidic covenant found at 2 Sam 7. Here the everlasting nature of David s lineage
and throne is stressed (forever; 1 Chr 17:12, 14, 23-24, 27). YHWH s universal kingdom is to be
established through his earthly throne-temple at Jerusalem and executed by His Davidic messiahs reign
over Israel (cf. Pss 2, 72, 89, 110, 132).
II. United monarchy - the reigns of David and Solomon (1 Chr 10-2 Chr 9)
73
19
The account we read in 1Chron 10-2Chron 9 is different from the account we have in Samuel and Kings.
The Chronicler intentionally omitted some materials from Samuel and Kings. He omitted all the negative
things David and Solomon did and presented them as glorious, obedient, all-conquering who enjoy both
divine blessing and the support of all the nations. Here it is worth noting what Dillard and Longman
commented on this saying,
This idealization of the reigns of David and Solomon could be dismissed as a kind of glorification
of the good old days. Yet when coupled with the Chronicler s emphasis on God s promise to
David of an enduring dynasty (1 Chron 17:11-14; 2 Chron 13:5, 8; 21:7; 23:3), the Chronicler s
treatment of David and Solomon reflects a messianic historiography. David and Solomon in
Chronicles are not just the David and Solomon, who were, but the David and Solomon of the
Chroniclers eschatological hope.74
It is because of the purpose in writing that the writer intentionally avoided the negative things about
David and Solomon and focused on the good things they have done. He is preparing a way for the
perfect Davidic Messiah.
A. The reign of David (1 Chr 10-29)
1. Sauls death (10)
We read about Saul the first king of Israel in this single chapter; it focuses on the end of his life, his
defeat and death at the hands of the Philistines (cf. 1 Samuel 31). The focus is on his unfaithfulness (vv.
13-14).
2. Davids ascension (11-12)
No mention of Sauls attempt to kill David; no mention of David s adultery with Bathsheba and murder of
Uriah; instead, the account of David builds a picture quite distinct from that in Samuel. Several of the
important building-blocks are still there. David becomes king in Hebron (1 Chron 11:1-3); he then
establishes his kingdom in Jerusalem by overcoming the Jebusites (11:4-9); ; the point of this section
is to stress the unity of Israel in making David king. Key passages in building up the picture are 11:10 and
12:23 (Williamson 1982, pp. 96-7).75
3. Davids accomplishment (13-22)
4. Davids legacy to Solomon (23:1-29:9)
5. Davids farewell and death; Solomons accession to the throne (29:10-30)
B. The reign of Solomon (2 chr 1-9)

What we have in this section is mostly found in Kings; the focus is on the building of the temple; by
building the temple Solomon fulfilled the role prescribed for him in the promise to David (1 Chron 17;
22; 28); The point of Solomons portrayal in Chronicles is to show that he has fulfilled the conditions for
the establishment of the dynasty according to YHWH s promise (1 Chron 17). His centrality in the
Chroniclers scheme is best illustrated by the key text 2 Chronicles 7:14. 76
1. Solomons kingship (1)
2. Construction and dedication of the temple (2-7)
3. Solomons activities (8-9)
III. The theological history of the kings of the Southern Kingdom of Judah (2 Chr 10:1-36:14)
2 Chronicles reports the division of the kingdom; the chronicler assumes that his audiences are familiar
with the story told in Kings (2 Chron 10:5 he refers to the prophecy of Ahijah); there is no direct blame
74
75
Satterthwaite and McConville, Exploring, pp. 271-272.
76
Satterthwaite and McCnoville, Exploring, p. 275.
20
attached to Solomon for the division, rather 11:4 indicates that it was from Yahweh; the story of
Rehoboam (chapters 11-12): his obedience (chapter 11) and disobedience (chapter 12); etc.
IV. Destruction of the temple and exile to Babylon (2 Chr 36:15-21)
V. YHWHs restoration begins: the proclamation of Cyrus (2 Chr 36:22-23)

The way Chronicles ends is different from the way kings ends - Kings ends with the exile of the people of
Judah while Chronicles ends with the decree of Cyrus allowing the people of Judah to return to their
homeland. On the other hand, the end of Chronicles overlaps with the beginning of Ezra-Nehemiah (Ezra
1:1-4).
Ezra-Nehemiah
Is Ezra and Nehemiah a complete text? (Discussion)
The Book of Ezras Title : Ezra is the Aramaic form of the Hebrew word ezer, help, and perhaps means
Jehovah helps. Ezra and Nehemiah were originally bound together as one book because Chronicles,
Ezra, and Nehemiah were viewed as one continuous history. The Greek title is Esdras Deuteron, Second
Esdras. First Esdras is the name of the apocryphal Book of Esdras. The Latin title is Liber Primus Esdrae,
First Book of Ezra. In the Latin Bible, Ezra is called First Ezra and Nehemiah is called Second Ezra. 77
The Book of Nehemiahs Title: the Hebrew name for Nehemiah is Nehemyah, Comfort of Jehovah. The
book is named after its chief character, whose name appears in the opening verse. The combined Book
of Ezra-Nehemiah is given the Greek title Esdras Deuteron, Second Esdras. The Latin title of Nehemiah
is Liber Secundus Esdrae, Second Book of Ezra (Ezra was the first). At this point, it is considered a
separate book from Ezra, and is later called Liber Nehemiae, Book of Nehemiah.78
Author: anonymous; traditionally ascribed to Ezra; for other option and discussion among scholars see
your reader and other books that are listed in your syllabus.
Original Audience: it was written to the returning remnant the struggling postexilic Jewish community
of Persian Judaea
Date of Composition: Williamson discusses different things that relate to the composition of these
books and in summary he said,
To summarize, three basic stages are to be identified in the composition of Ezra and Nehemiah:
(1) the writing of the various primary sources, all more or less contemporary with the events
they relate; (2) the combination of EM[Ezra Memory] NM [Nehemiah Memory], and other
sources to form Ezra 7:1-Neh 11:20; 12:27-13:31 (11:21-12:26 were added separately); (3) the
later addition of the introduction in Ezra 1-6. 79
Date of composition can be around 400 B.C. Williamson concludes his discussion on date by
commenting that the two major stages in the books composition are to be dated at about 400 B.C. and
300 B.C.
77
78
79
Williamson, Ezra, p. xxxv.
21
Purpose: Hill and Walton comment on Ezra-Nehemiahs message from historical aspect and theological
aspect. The historiographic purpose of these books relates to present the Hebrew return from
Babylonian exile, rebuilding of the temple, Ezra s reading of the law and reforming religious situation
and Nehemiahs ministry of repairing the Jerusalem wall and reforming social and economic situation of
the community. The theological purpose of these books has to do with covenant renewal in the
postexilic community.80 Wilkinson and Boa relate the basic theme of Ezra to the spiritual, moral, and
social restoration of the returned remnant in Jerusalem under the leadership of Zerubbabel and Ezra.
They relate Ezra more with religious restoration of Judah and present Nehemiah as more concerned
with Judahs political and geographical restoration. Nehemiah discusses how God established his people
in their homeland after their return from Babylonian exile. 81
It seems helpful to point out what Green thinks this book is all about as quoted by Dillard and Longman;
he comments that Ezra-Nehemiah is a book about building of two walls : (1) Nehemiah s wall that
physically separates the people of God from their enemies, the unclean Gentiles and (2) Ezra s wall,
the law of God that it was his mission to teach, erected a spiritual boundary between Israel and all other
people; for example, prohibition of intermarriage; and at the end of the book of Ezra, we have a holy
people dwelling in a holy city.82

Key Ideas: 1) the physical restoration of the city of Jerusalem, 2) Yahweh as a covenant-keeping God,
and 3) religious and social reform as the aftermath of repentance
Major Themes: 1) Yahweh as covenant keeper, 2) restoration period reforms and the seeds of
pharisaism
Key Themes (according to Satterthwaite and McConville): YHWHs favour, force of personal example,
continuity, Israel, law of Moses; worship, success or failure? the return as fulfillment of prophecy, hope
for the future? and David? 84
Structural Outline
I. First Round Return under Zerubbabel and Joshua and the Rebuilding of the Alter and the Temple (1-6)
(539-516 B.C)
A. Cyruss Decree and the First Returners (1:1-2:70))
1. Decree of Cyrus (1:1-4) [539 B.C.]
2. Preparation and return under Zerubbabel [Sheshbazzar?] and Joshua (1:5-11) [538
B.C]
3. List of the returners from exile (2:1-70)
B. Rebuilding of the alter and the temple (3-6)
1. Rebuilding of the alter (3:1-6)
2. Rebuilding of the temple (3:7-6:22)
a. Rebuilding of the temple begins (3:7-13) [536 B.C]
b. Opposition (4:1-24) [530 B.C.]
c. Rebuilding resumed (5:1-2) [520 B.C.]
d. Opposition (5:3-6:12) [516 B.C.]
80
Hill and Walton, A Survey [2nd ed.], p. 273.
81
82
83
Both key ideas and major themes are adapted from Hill and Walton, A Survey [2nd ed.], pp. 267, 276-279.
84
See Satterthwaite and McCnoville, Exploring, pp. 254-256.
22
e. rebuilding Completed (6:13-22)

II. Second Round Return under Ezra and His act of Reforming the Community (7-10) [458 B.C.]
A. Ezras responsibility (7:1-10)
B. Official recognition (7:11-26)
C. Ezras response (7:27-28)
D. List of the second round returners (8:1-14)
E. Spiritual preparation to return and the journey (8:15-36)
F. Intermarriage and Ezras reaction (9:1-15)
G. Restoration of the People: their response to Ezra (10:1-44)
III. Third Round Return under Nehemiah and the Rebuilding of the Jerusalem Wall [Nehemiah 1-13] [445
B.C.]
A. Report and Nehemiahs response: fasting, mourning, praying, request to go back, and his
return with those who are willing (1:1-2:10)
B. The rebuilding of the Jerusalems wall and gates (2:11-7:3)
1. Proposal for the building and the builders (2:11-3:32)
2. Opposition from outside and from inside (4:1-6:14)
a. Opposition from outside (4:1-23)
b. Opposition from inside (5:1-19)
c. Further opposition from outside (6:1-14)
3. The rebuilding of the wall completed (6:15-7:3)
C. The list of the return of the exiles (7:4-73)
D. The renewal of the covenant (8:1-10:39)
E. New Residents, Priests, and Levites (11:1-12:26)
F. Dedication of the wall (12:27-47)
G. Final reformation or restoration of the people (13:1-31)
Arnold and Beyer structured this book separately as follows: 85
Ezra E. A search for Levites (8:15-20)
I. First Emigration (1:1-2:70) F. The journey (8:21-36)
A. Cyruss proclamation (1:1-4) IV. Intermarriage (9:1-15)
B. Treasures for the temple (1:5-11) V. Confession and Separation (10:1-44)
C. The emigrants (2:1-70) The confession (10:1-17)
II. Restoration of the temple (3:1-6:22) Those guilty of intermarriage (10:18-44)
A. Rebuilding the altar (3:1-6) Nehemiah
B. Rebuilding the temple (3:7-13) I. A pathetic report (1:1-11)
C. Opposition (4:1-5) A. The report (1:1-3)
D. Later opposition (4:6-24) B. Nehemiahs prayer (1:4-11)
E. Gods encouragement (5:1-2) II. Nehemiahs commissioning (2:1-20)
F. Official inquiry (5:3-17) III. Jerusalems wall and gates (3:1-7:3)
G. Completion and dedication of the temple A. The builders (3:1-32)
(6:1-22) B. Opposition from without (4:1-23)
III. Second emigration (7:1-8:36) C. Opposition from within (5:1-19)
A. Ezra (7:1-10) D. Further opposition from without (6:1-14)
B. Official recognition (7:11-26) E. Completion of the wall (6:15-19)
C. Ezras praise (7:27-28) IV. The exiles (7:1-73)
D. The emigrants (8:1-14) V. Spiritual renewal (8:1-10:39)
85
23
A. The Law (8:1-9) A. New residents for Jerusalem (11:1-36)

B. Celebration (8:10-18) B. Priests and Levites (12:1-26)
C. Confession (9:1-37) VII. Dedication of the wall (12:27-47)
D. Covenant renewal (9:38-10:39) VIII. Final reforms (13:1-31)
VI. Residents, Priests, and Levites (11:1-12:26)
Ezra and the New Testament

See Dillard and Longman, Hill and Walton, and Wilkinson and Boa
Summary and Brief Comments on Selected Issues

The book of Ezra has two major sections: The first section is Ezra 1-6; this section presents the story of
the first returnees from Babylon; following Cyrus decree the first round returnees came back to
Jerusalem their homeland and rebuilt the temple. As Dillard and Longman correctly comment Cyrus s
decree followed by an account of the events that took place between 539 and ca. 515 B.C. 86 Cyrus came
to power in 539 and after a year (538 B.C.) he allowed the Jewish to return and rebuild the temple.
Zerubbabel and Joshua were leaders of the first returnees to their homeland and that took place in 538
B.C. As they returned in two years time (536 B.C.) they began rebuilding the temple but after sometime
opposition stopped them (they stopped rebuilding in 530 B.C.). In 520 B.C. Haggiah and Zechariah
encouraged the people to continue the rebuilding of the temple and they continued and completed it in
516 B.C. Therefore, it can be said that Ezra 1-6 covers 538-516 B.C. 87
The second section is Ezra 7-10; this section deals with the second round returnees through the
leadership of Ezra. Many commentators suggest that the second return took place in 458 B.C. This
indicates that there is a gap between the time of the first return and the second one. There is a gap of
around 58 years (some suggest 60 years) - (516-458 B.C.) between Ezra chapter 6 and chapter 7.
Chronologically the Book of Esther comes between these two chapters. Satterthwaite and McCnoville
said, Ezra 7-10 falls into two parts: the account of his commission to supply the worship of the temple
and to teach the laws of the LORD in Judah (Ezra 7-8); and the account of how he faced the problem of
intermarriage between Jews who had returned from Babylon and non-Jewish people who lived in Judah
(Ezra 9-10).88
The Book of Nehemiah presents the third round returnees from exile. Nehemiah was the leader of the
third returnees and that took place in 445 B.C. His primary concern was the rebuilding of the Jerusalem
wall. He was also a very strong governor who worked on social and economic reformation. It seems that
he went back to Persia (13:6) and come back after some time (around 425 B.C.). The book gets
concluded after Nehemiahs second return to Jerusalem. Satterthwaite and McCnoville see three major
sections in Nehemiah: (1) chapters 1-7 that reports Nehemiah s successful mission to rebuild the walls of
Jerusalem; (2) chapters 8-10 that has the covenant-renewal as its center; and (3) chapters 11-13 that
presents the dedication of the walls, and of Nehemiah s attempts to maintain order in the community. 89
Who is Sheshbazzar? Discussion
86
87
The two prophets that encouraged thee people to continue and complete the work of the temple are Haggiah and
Zechariah. You can refer to their books for detail prophecies they communicated.
88
89
24
Esther
This book is found in the Writings section of the Hebrew Bible as one of the five scrolls [with Songs of
Songs, Ruth, Lamentations, and Ecclesiastes. There are some issues related to this book: the author
nowhere refers to God in this book; this book is never quoted in the NT; and it is the only book not
represented in the Dead Sea Scrolls. Due to these factors some wonder and question how it became to
be included in the canon.
Despite these issues, however, the content of the book clearly indicate that God is the main character.
Arnold and Beyer said, The author wants to demonstrate that even where God is not apparent, he is at
work on behalf of his people.90 The story of Esthers life fits between chapters 6-7 of Ezra, between the
first return led by Zerubbabel (538B.C.) and the second return led by Ezra (458 B.C.). It presents the
story of a Jewish people living in exile under Persia. It is read annually at the feast of Purim; Hill and
Walton comments, This book is read annually at the Jewish celebration of the Feast of Purim ( lots ).
The festival, observed in late February/early March, commemorates the deliverance reported in the
book and, likewise, the book establishes the celebration of the festival.91
Title: Esthers Hebrew name was Hadassah, myrtle (2:7), but her Persian name Ester was derived from
the Persian word for star (stara). The Greek title for this book is Esther, and the Latin is Hester.92
Author: anonymous; Mordecai, Ezra, and Nehemiah are among the candidates by some people as the
author of this book; some also suggest that a younger contemporary of Mordecai composed this book;
in any event, the writer is a Jewish, someone who has a great skill as a narrator and had access to court
records (10:2). [For more discussion, see books on the reserve shelves].
Original Audience: it can be said that this book is written for the postexilic Jewish community the
remnant
Date of Composition: Many agree that the most likely date of Esther is the latter half of the fifth or the
early fourth century B.C. Some argue for the later date suggesting that the confrontation between Jew
and Gentile in the book reflects the intense clash between Judaism and Hellenism in the Hasmonean
period; the first historical reference to the book is from this period (2 Macc. 14:36, Mordecai s day ). 93
Purpose: Hill and Walton comment that this book presents the saving acts of the Lord; how the people
of Israel saw God at work; that Gods methods may vary, but his purposes do not; his name is not
mentioned, but his influence is unmistakable. 94 Note what Satterthwaite and McCnoville said, even
when God appears to be absent from events, he is still actually present in them, carrying out his own
saving purposes.95
For Dillard and Longman the major concern of this book has to do with the origin of Purim, divine
sovereignty, and unfinished business.96
90
91
92
93
94
95
96
25

Key Ideas: 1) God is at work even when he is behind the scenes, 2) the schemes of the wicked are
doomed, and 3) Gods plan for his people cannot be thwarted
Major Themes: 1) Purim and 2) the people of God
Key Themes (according to Satterthwaite and McConville): God and events, (providence, prayer and
responsibility), and retribution.98
Structural Outline: I have included three different structures so that you may see how different
commentators structure this book and choose any of it to use for further study of the book. Compare
the following structures:
Arnold and Beyer (272) F. Esthers second banquet (chap. 7)

Vashtis refusal (1:1-22) Hill and Walton (283)
Esthers accession (2:1-18) I. Esthers rise to power (1-2)
Mordecais service (2:19-23) II. Mordecais refusal to bow
Hamans plot (3:1-15) A. Hamans anger: Mordecais jeopardy
Mordecais request (4:1-17) (3:1-6)
Esthers request (5:1-14) B. Xerxes decree: Israels jeopardy (3:7-
Mordecais reward (6:1-14) 15)
Hamans punishment (7:1-10) III. Plan for deliverance: Esthers jeopardy (4-5)
The kings edict (8:1-17) IV. Esthers first banquet
The Jews triumph (9:1-10:3) A. Xerxes insomnia: Mordecai
remembered (6:1-5)
Dillard and Longman (190) B. Hamans humiliation: Mordecai
I. The feasts of Xerxes (1:1-2:18) honored (6:6-13)
A. Vashti deposed (chap.1) V. Esthers second banquet
B. Esther made queen (2:1-18) A. Xerxes anger: Haman exposed and
II. The feasts of Esther (2:19-7:10) doomed (7)
A. Mordecai uncovers a plot (2:19-23) B. Xerxes decree: Israel given right to
B. Hamans plot (chap. 3) defend itself (8)
C. Mordecai persuades Esther to help (ch 4) VI. Israels enemies destroyed (9:1-19)
D. Esthers first banquet (5:1-8) VII. Purim observed (9:20-32)
E. A sleepless night (5:9-6:14) VIII. Resulting stature of Mordecai (10:1-3)
III. The feasts of Purim (chaps. 8-10)
A. The Kings edict in behalf of the Jews (chap 8)
B. The institution of Purim (chap 9)
C. The promotion of Mordecai (chap 10)
Esther and the New Testament

Dillard and Longman connect the events in this book with the New Testament. They view the threat of
the Jewish people as something that affects the continuity of God s purpose in redemptive history; they
connect with the Messiah who will come among this community; etc. 99
97
Both key ideas and major themes are taken from Hill and Walton, A Survey, pp. 281, 285-286.
98
For more explanation on each key theme see Satterthwaite and McConville, Exploring, pp. 236-237.
99
26
Brief Comments on Selected Sections

Discuss the canonicity of Esther. (Discussion)
Issues related to Compositional History. (Discussion)
The events of the book took place in the reign of King Ahasuerus (486-465 B.C). As Joyce G. Baldwin
correctly comments Ahasuerus is better known by his Greek name Xerxes. In her comment on
Ahasuerus under footnote she also said, The Greek versions identify the Persian king as Artaxerxes, and
other kings were also suggested, but, in the light of evidence from the monuments, there is now general
agreement that Ahasuerus/Xerxes is intended.100 He was the son and successor of Darius I Hystaspes
[See Hag 2:1-9; Zech 7:1; 8:9).
This book presents the story of Esther and Mordecai and how God through them rescued his people
from destruction. The first two chapters provide the historical background for the remaining chapters
that presents Hamans evil plot and the solution through Esther and Mordecai it is a problem-solution
kind of presentation. The content of this book can be summarized as follows:
Chapters1-2: Vashti refused the request of King Ahasuerus (Xerxes I, 486-465 B.C.); she was thrown out
or deposed; searching for a new queen throughout the kingdom; Esther was chosen among many;
Mordecai ordered Esther not to reveal her identity that she is a Jewish [perhaps in order not to arouse
suspicion of disloyalty to the empire (Arnold and Beyer)]; Mordecai discovered a plot to assassinate
King Ahasuerus (2:21-23) and told to Esther and rescued the king; his deed was recorded in official
Persian documents.
Chapter 3: begins with introducing Haman his promotion to prime minister ; it is a sudden
introduction and the reason for his promotion is unknown; perhaps the way chapter 2 ends creates an
expectation of an honor for Mordecai not Haman; he is presented as Agagite , a term which suggests a
connection with the ancient Amalekites, enemies of Israel (1 Sam 15:1-9) ; 101 Mordecai refused to
bow down before Haman while everyone else does it; then we see Haman s evil plot to destroy the
Jewish people. Haman was honored by the King for unknown reason and he received permission form
the king to destroy all the Jewish people on the thirteenth day of the month Adar.
Chapter 4-10: Mordecai discovers Hamans evil plot and asked Esther to reveal her identity and rescue
her people from destruction; first she refused but Mordecai challenged and persuaded her to take the
risk and rescue the Jews his challenge brings us to the theological center of this book that says, For if
you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you
and your fathers family will perish (4:14). As Satterthwaite and McCnoville suggested Esther has been
brought to her unique position in order to protect her people. But even if she does not accept the role,
relief and deliverance will rise fro the Jews from another quarter (4:14) an indirect statement of faith
in Israels god.102 she decided to risk her life and approached the king; she was accepted by the king;
she invited the king and Haman for private dinner; after the first invitation she requested for the second
dinner the next evening; Haman became so joyful about it but as he think of Mordecai he became very
angry; he and his relatives plotted to crucify Mordecai; the same night the king was unable to sleep; he
was reminded of how Mordecai saved his life; he also discovered that Mordecai was not properly
awarded; he summed Haman who just arrived to get permission to crucify Mordecai; the king asked
100
Baldwin, Esther, p. 17.
101
102
27
Haman what special rewards he could bestow on a man he wanted especially to honor; he could not
imagine anyone more deserving than himself he assumed that the king wanted to honor him and
suggested a suitable rewards; the king ordered Haman to do all the things he said to Mordecai; he was
called for the second dinner on that evening; Esther revealed Haman s evil plot and asked for mercy on
her people; Haman was hanged and Mordecai get rewarded [he received Haman s place]; the decree
was overturned - the plot was changed/reversed the people of Jewish were allowed to defend
themselves; they killed many and many came to become Jewish; the institution of Purim; and Mordecai
became the second person in command next to the king.
28

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EGST Pentateuch and Narratives (Part II) August  December, 2019 Endashaw Negash

Key Ideas and Major Themes8

Second option to structure this Joshua:10

Joshua and the New Testament

Brief Comments on Selected Sections and Issues

A survey of scholarly models, the competing theories of Israel s emergence in Canaan: 13

Key Ideas and Major Themes19

A. The Pattern of disobedience (2:6-3:6)

Judges and the New Testament

Brief Comments on Selected Sections and Issues

I. After the death of Joshua: Failure to complete the conquest (1:1-2:5)

III. The downward-spiraling judge cycles (3:7-16:31)23

The following chart is adapted from Wilkinson and Boa 24

Cycle and passages Oppressor Years of Deliverer Years of peace

Key Ideas and Major Themes32

Ruth and the New Testament

Brief Comments on Selected Sections and Issues

I. Famine, Flight to Moab, and Naomis Family tragedy (1:1-5)

II. Naomi and the Moabite, Ruth, return to Bethlehem (1:6-22)

Original Audience: for all Israel

Key Ideas and Major Themes44

1 & 2 Samuel and the New Testament

Brief Comments on Selected Sections and Issues

B. Disaster, repentance and deliverance (4:1b-7:17)

Key Ideas and Major Themes60

1 &2 Kings and the New Testament

Brief Comments on Selected Sections and Issues

Key Ideas and Major Themes71

IV. Destruction of the temple and exile to Babylon (2 Chr 36:15-21)

1 &2 Chronicles and the New Testament

Brief Comments on Selected Sections

B. The reign of Solomon (2 chr 1-9)

IV. Destruction of the temple and exile to Babylon (2 Chr 36:15-21)

V. YHWHs restoration begins: the proclamation of Cyrus (2 Chr 36:22-23)

Key Ideas and Major Themes83

e. rebuilding Completed (6:13-22)

A. The Law (8:1-9) A. New residents for Jerusalem (11:1-36)

Ezra and the New Testament

Summary and Brief Comments on Selected Issues

Who is Sheshbazzar? Discussion

Key Ideas and Major Themes97

Arnold and Beyer (272) F. Esthers second banquet (chap. 7)

Esther and the New Testament

Brief Comments on Selected Sections

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EGST Pentateuch and Narratives (Part II) August December, 2019 Endashaw Negash

A survey of scholarly models, the competing theories of Israel s emergence in Canaan: 13

I. Famine, Flight to Moab, and Naomis Family tragedy (1:1-5)

V. YHWHs restoration begins: the proclamation of Cyrus (2 Chr 36:22-23)

Arnold and Beyer (272) F. Esthers second banquet (chap. 7)