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Warm reminder: It is recommended to read the introduction of this book before reading the Bible. If you want to read directly, please click on the chapter number above!
Warm reminder: It is recommended to read the introduction of this book before reading the Bible. If you want to read directly, please click on the chapter number above!
Introduction to Genesis
Introduction to Genesis
Writing Background
Writing Background
Genesis is the first book of the entire Bible. The Jews follow the customs of the Middle East, using the first word of this book "In the beginning" as the title, reflecting that the focus of this book is to narrate the origins of all things and the nation of Israel.
Genesis is the first book of the entire Bible. The Jews follow the customs of the Middle East, using the first word of this book "In the beginning" as the title, reflecting that the focus of this book is to narrate the origins of all things and the nation of Israel.
The authorship of Genesis has been a focal point of debate among scholars since the late eighteenth century (see "General Introduction to the Five Books"). In summary, in the history of the Israelites, the most suitable person to write Genesis is none other than Moses; although the historical facts recorded were not personally experienced by Moses, he, under the inspiration of the Holy Spirit, could refine and compile the existing materials at the time to clarify the true events.
The authorship of Genesis has been a focal point of debate among scholars since the late eighteenth century (see "General Introduction to the Five Books"). In summary, in the history of the Israelites, the most suitable person to write Genesis is none other than Moses; although the historical facts recorded were not personally experienced by Moses, he, under the inspiration of the Holy Spirit, could refine and compile the existing materials at the time, clarifying the true events.
Many scholars believe that this book was written during the period when the Israelites wandered in the wilderness; others think it was written by Moses in the Egyptian palace, but this view is not strongly supported.
Many scholars believe that this book was written during the period when the Israelites wandered in the wilderness; others think it was written by Moses in the Egyptian palace, but this view is not strongly supported.
Theme Features
Theme Features
The theme of this book is "election"; the author explains how God chose the Israelites to be His chosen people through the background of God's creation of the world and humanity. God first chose Seth from the three sons of Adam, then selected Noah from Seth's descendants, followed by Shem, then Terah, and finally called Abraham.
The theme of this book is "election"; the author explains how God chose the Israelites to be His chosen people through the background of God's creation of the world and humanity. God first chose Seth from the three sons of Adam, then selected Noah from Seth's descendants, followed by Shem, then Terah, and finally called Abraham.
This book is clearly divided into two main parts. The first part is chapters 1-11, which narrate the origin of all things, including the creation of the universe and humanity, human sin, and the destruction and scattering of humanity.
This book is clearly divided into two main parts. The first part is chapters 1-11, which narrate the origin of all things, including the creation of the universe and humanity, human sin, and the destruction and scattering of humanity.
The second part is chapters 12-50, detailing the lives of Abraham, Isaac, Jacob, and Joseph, laying the groundwork for the account of the Exodus.
The second part is chapters 12-50, detailing the lives of Abraham, Isaac, Jacob, and Joseph, laying the groundwork for the account of the Exodus.
The author of Genesis may not have primarily intended to write a monumental work of systematic theology, but his work reveals four important theological ideas. 1. Genesis clearly points out that there is only one true God in the universe, who is the creator of the world and everything in it. 2. This book portrays the noble status of humanity, created in the image and likeness of God, superior to all other creatures. 3. This book clearly depicts the seriousness of sin; when a person sins, he is separated from his Creator, and the consequence of sin is death.
The author of Genesis may not have primarily intended to write a monumental work of systematic theology, but his work reveals four important theological ideas. 1. Genesis clearly points out that there is only one true God in the universe, who is the creator of the world and everything in it. 2. This book portrays the noble status of humanity, created in the image and likeness of God, superior to all other creatures. 3. This book clearly depicts the seriousness of sin; when man sins, he is separated from his Creator, and the consequence of sin is death.
I The Origin of All Things (1:1-11:9) 1The Lord Creates All Things (1:1-2:3) 2The Lord Places Adam and Eve in the Garden of Eden (2:4-25) 3The Sin of Adam and Eve and the Consequences of Sin (3:1-24) 4The Sons and Descendants of Adam and Eve (4:1-5:32) 5The Story of Noah (6:1-9:29) 6The Distribution of Noah's Descendants (10:1-32) 7The Reasons for the Dispersion (11:1-9) II The Origin of the Israelites (11:10-50:26) 1The Life of Abraham (11:10-25:18) 2The Life of Isaac and Jacob (25:19-36:43)
Joseph's Life (37:1-50:26)
Joseph's Life (37:1-50:26)
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Introduction to 2 Samuel
Introduction to 2 Samuel
Writing Background
Writing Background
In the Hebrew Bible, the books of Samuel were originally one scroll. The Septuagint divided it into two volumes for practical convenience, along with the two volumes of Kings, collectively referred to as the "Books of the Kingdom."
In the Hebrew Bible, the books of Samuel were originally one scroll. The Septuagint divided it into two volumes for practical convenience, along with the two volumes of Kings, collectively referred to as the "Books of the Kingdom."
Although this book is named after Samuel, he is obviously not the author of the entire book, as his death is recorded before the end of 1 Samuel, and he could not have recorded the events mentioned in the second volume concerning King David. Later generations named it after him likely because he is one of the three main characters in the book, a national hero who saved Israel from the desperate and dangerous times of the judges and transitioned into the peaceful and prosperous era of monarchy; he is also the prophet who anointed the other two main characters (Saul, David) as kings, which shows his importance in the history of Israel, making it appropriate for the book to be named after him.
Although this book is named after Samuel, he is obviously not the author of the entire book, as his death is recorded before the end of 1 Samuel, and he could not have recorded the events mentioned in the latter part concerning King David. Later generations named it after him because he is one of the three main characters in the book, a national hero who saved Israel from the desperate and dangerous times of the judges and transitioned into a peaceful and prosperous era of monarchy; he is also the prophet who anointed the other two main characters (Saul, David) as kings, which shows his importance in the history of Israel, making it appropriate for the book to be named after him.
Samuel was born in the mid-11th century BC, between the time of the judges and the time of the kings, and was the last judge, leading the Israelites into the period of kings. This book details his birth, childhood, and experiences as a judge. At that time, the Israelites were facing the darkest period in their history: religiously, the priesthood was corrupt, and the faith life was on the verge of collapse; politically, the people were lawless, "everyone did as they saw fit" (see Judges 17:6; 18:1; 19:1; 21:25); diplomatically, they were under the control of the powerful Philistines, filled with internal and external troubles. This book describes how Samuel led the Israelites to turn back to the Lord, introducing the process of spiritual and political revival.
Samuel was born in the mid-11th century BC, between the time of the judges and the time of the kings, and was the last judge, leading the Israelites into the period of kings. This book details his birth, childhood, and experiences as a judge. At that time, the Israelites were facing the darkest period in their history: religiously, the priesthood was corrupt, and the faith life was on the verge of collapse; politically, the people were lawless, "everyone did as they saw fit" (see Judges 17:6; 18:1; 19:1; 21:25); diplomatically, they were under the control of the powerful Philistines, filled with internal and external troubles. This book describes how Samuel led the Israelites to turn back to the Lord, introducing the process of spiritual and political revival.
According to the internal evidence of the scriptures, this book cannot be the work of a single author; it must be a compilation. Samuel may be the editor of the first twenty-four chapters, and from 1 Chronicles 29:29; 2 Chronicles 9:29, it seems that the writings of Nathan and Gad are also included in the compilation. In addition, poetic forms such as the Book of Jasher (2 Samuel 1:18) are also included.
According to the internal evidence of the scriptures, this book cannot be the work of a single author; it must be a compilation. Samuel may be the editor of the first twenty-four chapters, and from 1 Chronicles 29:29; 2 Chronicles 9:29, it seems that the writings of Nathan and Gad are also included in the compilation. In addition, poetic forms such as the Book of Jasher (2 Samuel 1:18) are also included.
The date when this book was finally compiled, according to the record in 1 Samuel 27:6, should not be before the division of the kingdom (931 BC), as it implies the fact of the division of the kingdom. Many scholars believe that 1 Samuel, 2 Samuel, and 1 Kings, 2 Kings were finally compiled after the Jews were exiled to Babylon (see the "writing background" of 1 Kings).
The date when this book was finally compiled, according to the record in 1 Samuel 27:6, should not be before the division of the kingdom (931 BC), as it implies the fact of the division of the kingdom. Many scholars believe that 1 Samuel, 2 Samuel, and 1 Kings, 2 Kings were finally completed after the Jews were exiled to Babylon (see the "writing background" of 1 Kings).
Theme Features
Theme Features
1 Writing Purpose: The books of 1 and 2 Kings were compiled in response to the failure of the kingdom, explaining to the Jews who were exiled in a foreign land why they, as the chosen people, had fallen to such a miserable state. The failure of the Kingdom of Israel can be traced back to Solomon, and even further events, such as David's sin and the negligence of the priest Eli's family, are some of the factors that constitute the entire tragedy.
1 Writing Purpose: The books of 1 and 2 Kings were compiled in response to the failure of the kingdom, explaining to the Jews who were exiled in a foreign land why they, as the chosen people, had fallen to such a miserable state. The failure of the Kingdom of Israel can be traced back to Solomon, and even further events, such as David's sin and the negligence of the priest Eli's family, are some of the factors that constitute the entire tragedy.
The other purpose of the prophets recording history is to serve as evidence to accuse the nation of Israel of breaking the covenant. In fact, the prophets, in the covenant established between God and man, not only act as mediators of the covenant but also as its overseers. When people break the covenant and forsake God, they, as God's agents on earth, will bring accusations and warnings to the people, and even announce punishments. History is good evidence of the prophets accusing the people of Israel.
The other purpose of the prophets recording history is to serve as evidence of the accusation against the nation of Israel for breaking the covenant. The prophets, in addition to being mediators of the covenant established between God and man, are also the overseers of the covenant. When people break the covenant and betray God, they, as God's agents on earth, will bring accusations and warnings to the people, and even announce punishments. History is good evidence of the prophets accusing the people of Israel.
2 Theology: The purpose of this book is not to provide historical data from the period of the kingdom, but to comment on and interpret the historical events of the elect from a theological perspective, serving as a warning for future generations. The central idea emphasized throughout the book is: whether the elect can survive in the promised land depends on their faithfulness to God and the covenant He made with them: the rise and fall of entire dynasties and even nations completely hinges on whether they obey God's laws (see Deuteronomy 28). This argument influences the author's approach to handling historical data: he does not meticulously record all the collected information, but rather organizes it through careful selection based on the theological significance and lessons of each event. Since the author views Israel's history purely from a theological perspective, the space devoted to characters, dynasties, or kings in the books of Samuel and Kings is not determined by their political status, achievements, or contributions. For example: Eli ruled for forty years, but his achievements are never mentioned. Saul also reigned for forty years, and aside from early foreign wars, there is little mention of his other deeds in the book. The most valiant king of the northern kingdom is Omri (see 1 Kings 16:15-26 note), but the author only briefly mentions his reign in six verses (1 Kings 16:23-28); on the other hand, King Ahab, whose achievements are far inferior to Omri's, occupies six chapters in the confrontation between the prophets of Baal and Elijah. The author's evaluation of each king completely depends on whether they did what was right in the eyes of the Lord. In this regard, the author particularly emphasizes that the temple in Jerusalem is the only legitimate place for sacrifices (see Deuteronomy 12:5-14). The kings of the southern kingdom are often criticized for not stopping sacrifices at high places (see 1 Kings 3:2 note) (only Hezekiah and Josiah are exceptions); all the kings of the northern kingdom are guilty of the sin that caused the Israelites to 'fall into sin' due to the high places built by Jeroboam in Bethel and Dan (see 1 Kings 12:26-32).
2 Theological Thought: Since the purpose of this book is not to provide historical data from the period of the kingdom, but to comment on and interpret the historical events of the elect from a theological perspective, and to serve as a warning for future generations, the central idea emphasized throughout the book is: whether the elect can survive in the promised land depends on their loyalty to God and the covenant He made with them: the rise and fall of entire dynasties and even nations completely hinges on whether they obey God's laws (see Deuteronomy 28). This argument influences the author's approach to handling historical data: he does not meticulously record all the collected information, but rather organizes it through careful selection based on the theological significance and lessons of each event. Since the author views Israel's history purely from a theological perspective, the space devoted to relevant figures, dynasties, or kings in the books of Samuel and Kings is not determined by their political status, achievements, or contributions. For example: Eli ruled for forty years, but his achievements were never mentioned. Saul also reigned for forty years, and aside from early foreign wars, there is little mention of his other deeds in the book. The most valiant king of the northern kingdom is Omri (see 1 Kings 16:15-26 note), but the author only briefly mentions his reign in six verses (1 Kings 16:23-28); on the other hand, King Ahab, whose achievements are far inferior to Omri's, occupies six chapters in the confrontation between the prophets of Baal and Elijah. The author's evaluation of each king completely depends on whether they did what was right in the eyes of the Lord. In this regard, the author particularly emphasizes that the temple in Jerusalem is the only legitimate place for sacrifices (see Deuteronomy 12:5-14). The kings of the southern kingdom are often criticized for not stopping sacrifices at high places (see 1 Kings 3:2 note) (only Hezekiah and Josiah are exceptions); all the kings of the northern kingdom are guilty of the sin that caused the Israelites to 'fall into sin' due to Jeroboam's high places built in Bethel and Dan (see 1 Kings 12:26-32).
Another characteristic of this book is that it points out the important position of the prophets in the history of Israel. The author not only elaborates on the noble words and deeds of the prophets (the accounts of Elijah and Elisha alone occupy one-third of the content of the Books of Kings), but also constantly reminds the readers that the kingdom of Israel was established, assisted, and supervised by the prophets. The rise and fall of Israel, as well as various events of different magnitudes in history, have fulfilled the prophecies spoken by God through the prophets.
Another characteristic of this book is that it points out the important position of the prophets in the history of Israel. The author not only elaborates on the noble words and deeds of the prophets (the accounts of Elijah and Elisha alone occupy one-third of the content of the books of Kings), but also constantly reminds the readers that the kingdom of Israel was established, assisted, and supervised by the prophets. The rise and fall of Israel, as well as various events of different magnitudes in history, have fulfilled the prophecies spoken by God through the prophets.
3 Literary Characteristics: The author likes to use a series of stories to portray the heroic figures in the history of the Israeli nation, such as the books of Samuel, which can be clearly divided into the deeds of Samuel, Saul, and David. In these heroic deeds, the author often uses a comparative method to indicate that the different attitudes of different characters towards the covenant determine their rise and fall. For example, in 1-3 chapters of Samuel, Eli's sons represent the leaders of the established religion of the day, while the boy Samuel represents a quiet and nameless little person chosen by God. Gradually, Eli's sons are abandoned due to their dereliction of duty, but Samuel is elevated by God and becomes a greatly valued prophet.
3 Literary Features: The author likes to use a series of stories to portray the heroic figures in the history of the Israeli nation, such as the books of Samuel, which can be clearly divided into the deeds of Samuel, Saul, and David. In these heroic deeds, the author often uses a comparative method to indicate that the different attitudes of different characters towards the covenant determine their rise and fall. For example, in chapters 1-3 of 1 Samuel, the sons of Eli represent the leaders of the established religion of the day, while the boy Samuel represents a quiet and nameless little figure chosen by God. Gradually, the sons of Eli are abandoned due to their dereliction of duty, but Samuel is elevated by God and becomes a greatly valued prophet.
Outline of this book
Outline of this book
I David as King of Judah in Hebron (1:-4:12) 1 David mourns for King Saul and Jonathan (1:1-27) 2 David and Ishbosheth establish two dynasties (2:1-3:1) 3 The downfall of the Ishbosheth dynasty (3:2-39) 4 The fall of the Ishbosheth dynasty (4:1-12) II David as King of Israel, the nation prospers (5:1-9:13) 1 Unifying the nation and restraining foreign enemies (5:1-25) 2 Bringing the Ark of the Covenant to the capital (6:1-23) 3 God promises David an everlasting kingdom (7:1-29) 4 David's civil and military achievements (8:1-18) 5 David shows kindness to Mephibosheth (9:1-13) III David's sins and their consequences (10:1-20:26) 1 Details of David's sin (13:1-39) 2 Amnon's incest and murder (13:1-39) 3 Absalom's return from exile (14:1-33) 4 Absalom's rebellion (15:1-18:33) 5 David's return to the capital and Sheba's rebellion (19:1-20:26) IV Appendices of events during David's reign (21:1-24:25) 1 The Gibeonites and the three-year famine (21:1-14) 2 David's battles with the Philistines (21:25-26) 3 David's psalm of thanksgiving and praise (22:1-51) 4 David's final psalm (23:1-3) 5 List of warriors who fought for David and Israel (23:8-39) 6 David incites God's anger by numbering the people (24:1-25)
I David as King of Judah in Hebron (1:-4:12) 1 David mourns for King Saul and Jonathan (1:1-27) 2 David and Ishbosheth's two dynasties (2:1-3:1) 3 The downfall of Ishbosheth's dynasty (3:2-39) 4 The fall of Ishbosheth's dynasty (4:1-12) II David as King of Israel, the nation prospers (5:1-9:13) 1 Unifying the nation and restraining foreign enemies (5:1-25) 2 Bringing the Ark of the Covenant to the capital (6:1-23) 3 God promises David an everlasting kingdom (7:1-29) 4 David's civil and military achievements (8:1-18) 5 David's kindness to Mephibosheth (9:1-13) III David's sins and their consequences (10:1-20:26) 1 Details of David's sin (13:1-39) 2 Amnon's incest and murder (13:1-39) 3 Absalom's return and pardon (14:1-33) 4 Absalom's rebellion (15:1-18:33) 5 David's return to the capital and Sheba's rebellion (19:1-20:26) IV Appendices of events during David's reign (21:1-24:25) 1 The Gibeonites and the three-year famine (21:1-14) 2 David's battles with the Philistines (21:25-26) 3 David's psalm of thanksgiving and praise (22:1-51) 4 David's last song (23:1-3) 5 List of warriors who fought for David and Israel (23:8-39) 6 David incites God's anger by numbering the people (24:1-25)