Sermon and Worship Resources (2024)

Abram is a well-known biblical character whose life is detailed in Gen. 11:25 25:11. Abram’s name (which means “exalted father”) is changed in Gen. 17:5 to “Abraham,” meaning “father of many nations.”

The narrative account in Genesis details one hundred years of Abraham’s life and moves quickly through the first seventy-five years of events. In just a few verses (11:26–31) we learn that Abram was the son of Terah, the brother of Haran and Nahor, the husband of the barren Sarai (later Sarah), and the uncle of Lot, the son of Haran, who died in Ur of the Chaldees. The plot line marks significant events in Abraham’s life chronologically. He left Harran at the age of 75 (12:4), was 86 when Hagar gave birth to Ishmael (16:16), 99 when the Lord appeared to him (17:17) and when he was circumcised (17:24), 100 when Sarah gave birth to Isaac (21:5), and 175 when he died (25:7). In summary, the biblical narrator paces the reader quickly through the story in such a way as to highlight a twenty-five-year period of Abraham’s life between the ages of 75 and 100.

The NT features Abraham in several significant ways. The intimate connection between God and Abraham is noted in the identification of God as “the God of Abraham” in Acts 7:32 (cf. Exod. 3:6). The NT also celebrates the character of Abraham as a man of faith who received the promise (Gal. 3:9; Heb. 6:15). Abraham is most importantly an example of how one is justified by faith (Rom. 4:1, 12) and an illustration of what it means to walk by faith (James 2:21, 23).

Those who exercise faith in the living God, as did Abraham, are referred to as “children of Abraham” (Gal. 3:7). Regarding the covenant promises made to Abraham in the OT, the NT writers highlight the promises of seed and blessing. According to Paul, the seed of Abraham is ultimately fulfilled in Christ, and those who believe in Christ are the seed of Abraham (Gal. 3:16, 29). In a similar way, those who have Abraham-like faith are blessed (3:9). The blessing imparted to Abraham comes to the Gentiles through the redemption of Christ and is associated with the impartation of the Spirit (3:14).

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

The metrological systems employed in biblical times span the same concepts as our own modern-day systems: weight, linear distance, and volume or capacity. However, the systems of weights and measurements employed during the span of biblical times were not nearly as accurate or uniform as the modern units employed today.

Weights

Weights in biblical times were carried in a bag or a satchel (Deut. 25:13; Prov. 16:11; Mic. 6:11) and were stones, usually carved into various animal shapes for easy identification. Their side or flat bottom was inscribed with the associated weight and unit of measurement. Thousands of historical artifacts, which differ by significant amounts, have been discovered by archaeologists and thus have greatly complicated the work of determining accurate modern-day equivalents.

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Mina. Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50 shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver (Neh. 7:71 72), and other goods. The prophet Ezekiel redefined the proper weight: “The shekel is to consist of twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels equal one mina” (Ezek. 45:12). Before this redefinition, there were arguably 50 shekels per mina. In Jesus’ parable of the servants, he describes the master entrusting to his three servants varying amounts—10 minas, 5 minas, 1 mina—implying a monetary value (Luke 19:11–24), probably of either silver or gold. One mina was equivalent to approximately three months’ wages for a laborer.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel. Approximately 2⁄5 ounce, or 11 grams. Equivalent to approximately 2 bekas. The shekel is the basic unit of weight measurement in Israelite history, though its actual weight varied significantly at different historical points. Examples include the “royal shekel” (2Sam. 14:26), the “common shekel” (2Kings 7:1), and the “sanctuary shekel,” which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25; Num. 3:47). Because it was used to weigh out silver or gold, the shekel also functioned as a common monetary unit in the NT world.

Talent. Approximately 75 pounds, or 34 kilograms. Equivalent to approximately 60 minas. Various metals were weighed using talents: gold (Exod. 25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings 20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably is derived from the weight of a load that a man could carry.

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Linear Measurements

Linear measurements were based upon readily available natural measurements such as the distance between the elbow and the hand or between the thumb and the little finger. While convenient, this method of measurement gave rise to significant inconsistencies.

Cubit. Approximately 18 inches, or 45.7 centimeters. Equivalent to 6 handbreadths. The standard biblical measure of linear distance, as the shekel is the standard measurement of weight. The distance from the elbow to the outstretched fingertip. Used to describe height, width, length (Exod. 25:10), distance (John 21:8), and depth (Gen. 7:20). Use of the cubit is ancient. For simple and approximate conversion into modern units, divide the number of cubits in half for meters, then multiply the number of meters by 3 to arrive at feet.

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’s journey. An approximate measure of distance equivalent to about 20–25 miles, or 32–40 kilometers. Several passages reference a single or multiple days’ journey as a description of the distance traveled or the distance between two points: “a day’s journey” (Num. 11:31; 1Kings 19:4), “a three-day journey” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “seven days” (Gen. 31:23), and “eleven days” (Deut. 1:2). After visiting Jerusalem for Passover, Jesus’ parents journeyed for a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth. The width of the finger, or ¼ of a handbreadth, approximately ¾ inch, or 1.9 centimeters. The fingerbreadth was the beginning building block of the biblical metrological system for linear measurements. Used only once in the Scriptures, to describe the bronze pillars (Jer. 52:21).

Handbreadth. Approximately 3 inches, or 7.6 centimeters. Equivalent to 1⁄6 cubit, or four fingerbreadths. Probably the width at the base of the four fingers. A short measure of length, thus compared to a human’s brief life (Ps. 39:5). Also the width of the rim on the bread table (Exod. 25:25) and the thickness of the bronze Sea (1Kings 7:26).

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Orguia. Approximately 5 feet 11 inches, or 1.8 meters. Also translated as “fathom.” A Greek unit of measurement. Probably the distance between outstretched fingertip to fingertip. Used to measure the depth of water (Acts 27:28).

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Span. Approximately 9 inches, or 22.8 centimeters. Equivalent to three handbreadths, and ½ cubit. The distance from outstretched thumb tip to little-finger tip. The length and width of the priest’s breastpiece (Exod. 28:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

Cor. Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to the homer, and to 10 ephahs. Used for measuring dry volumes, particularly of flour and grains (1Kings 4:22; 5:11; 2Chron. 2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquid volume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra 45:14).

Ephah. Approximately 3⁄5 bushel (6 gallons, or 22.7 liters). Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flour and grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day of reduced agricultural yield, when a homer of seed would produce only an ephah of grain (Isa. 5:10). The ephah was equal in size to the bath (Ezek. 45:11), which typically was used for liquid measurements.

Homer. Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to 1 cor, or 10 ephahs. Used for measuring dry volumes, particularly of various grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos. 3:2). This is probably a natural measure of the load that a donkey can carry, in the range of 90 kilograms. There may have existed a direct link between capacity and monetary value, given Lev. 27:16: “fifty shekels of silver to a homer of barley seed.” A logical deduction of capacity and cost based on known equivalences might look something like this:

1 homer = 1 mina; 1 ephah = 5 shekels; 1omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Omer. Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10 ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in the measurement and collection of manna in the wilderness (Exod. 16:16–36) and thus roughly equivalent to a person’s daily food ration.

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2Kings 7:1; 1Sam. 25:18).

Liquid Volume

Bath. Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, which typically was used for measurements of dry capacity. Used in the measurement of water (1Kings 7:26), oil (1Kings 5:11), and wine (2Chron. 2:10; Isa. 5:10).

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Births in the ancient world were the domain of women. The women who bore children were often assisted in the birthing process by midwives (Gen. 35:17; 38:28; Exod. 1:1520).

Many women utilized a birthing stool (Exod. 1:16). Upon birth, the newborn often was washed with water, rubbed with salt, and wrapped in cloths (Ezek. 16:4; Luke 2:7, 12). The OT required women to undergo a rite of purification following childbirth (Exod. 13:2, 20; 34:20; Lev. 12:6–8; Luke 2:22–24). This purification lasted forty days after the birth of a son and eighty days after the birth of a daughter and concluded with the sacrifice of both a burnt offering and a sin offering.

Birthing was valued, and women who were considered to be infertile often faced great shame (1Sam. 1:10–11; Luke 1:25). Pain in childbirth was associated with the sin of Eve (Gen. 3:16), and conversely, absence of pain was interpreted as a sign that a woman was particularly righteous. According to Josephus, Moses was born with no pain to his mother, and the Protevangelium of James indicates the same about Mary’s labor with Jesus.

The Bible sometimes employs the language of birth as a spiritual metaphor. In John 3:3–6 Jesus instructs Nicodemus about the need for spiritual birth by explaining that he must be born again. In Rom. 8:22 Paul describes the whole of creation as experiencing the pain of childbirth as it awaits redemption, and in Gal. 4:19 he says that he is in labor for a second time with the Galatians as he desires the formation of Christ in them.

A large four-footed mammal that has been used by humans as a pack animal and for transportation since at least the second millennium BC. The camel found its greatest use in caravans, groups of traders that crossed deserts with goods in order to sell them in foreign markets.

Camels first appear in the Bible in Genesis in the patriarchal narratives, where they are a part of the pastoral assets (12:16). They are also featured prominently in the story of finding Rebekah to be Isaac’s wife (24:1036). Joseph was taken to Egypt by a caravan, which carried balm and myrrh in addition to human cargo (37:25). In the dietary regulations of Mosaic law, the camel is unclean and cannot be eaten (Lev. 11:4; Deut. 14:7). Camels continue to appear as beasts of burden and as livestock throughout the Bible in a number of contexts.

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:1213).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1Sam. 26:19; 2Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

The term “elder” is used variously in Scripture to describe an older man, a person of authority, or an appointed leader in a church office.

Old Testament. The first instance of “elder” in the OT is in Exod. 3:16, where Moses calls the elders of Israel to gather together. These men, seventy in number, most likely were the heads of different families in Israel (Num. 11:16, 24; Deut. 19:12; 21:19). The term “elder” likely indicates both their function as leaders and their age. They were gifted leaders, but they were also wiser because of their experiences in life.

Elders exercised civic and judicial authority in Israel’s cities and towns. They made judgments of various kinds, such as disciplining a rebellious son (Deut. 21:1821), clearing the reputation of a young virgin girl who may have been slandered (22:13–19), and urging obedience to the law and commands of God (27:1).

New Testament. See Offices in the New Testament.

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:2829).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2Peter and Jude faith is presented as received from God (2Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, ... you have eternal life” (1John 5:13).

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:617). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

In Proverbs, the phrase “fountain [maqor] of life” refers to the mouth of a righteous man (10:11), the law of the wise (13:14; cf. 18:4), the fear of the Lord (14:27; cf. Ps. 36:9), and understanding (Prov. 16:22). Similarly, Jer. 2:13 describes God as a fountain of living water, an idea echoed in Rev. 21:6. In Prov. 5:18 the fountain (along with wells, cisterns, streams, and springs) symbolizes the fecundity of marriage.

The “fountains of the deep” mentioned in Gen. 7:11; 8:2 (NIV: “springs of the deep”); Prov. 8:28 refer to a particular aspect of ancient cosmology: the notion that the terrestrial earth is supported by pillars (see Job 9:6; Ps. 75:3) above a subterranean sea. In the story of the great flood, the “fountains” of this sea, the “great deep,” were a source of the waters of the flood.

A controlled point of entry into an otherwise enclosed area such as a city (Gen. 34:24; Ps. 122:2; Acts 9:24), camp (Exod. 32:2627), tabernacle court (Exod. 35:17), palace (2Kings 11:19), temple area (Jer. 36:10; Ezek. 40), prison (Acts 12:10), or house (Acts 10:17).

In the OT, the city gate has a central role in that city’s military, economic, judicial, political, and religious aspects of life. A key component of the defense system of a city, the gate consists of doors fortified with bars (Judg. 16:3; Ps. 107:16; Nah. 3:13) and keeps invading armies out while also serving as the point of departure and return for the city’s army (2Sam. 18:4; cf. God the warrior entering in Ps. 24:7–8). The gate also may serve as the location where news of the battle is delivered (1Sam. 4:18; 2Sam. 18:24). The destruction of the city gate usually means the destruction of the city (Isa. 24:12).

In the economic life of the city, the gate functions as a place of commerce (Gen. 23; 2Kings 7:1) and music (Lam. 5:14). At the entrance to the city gate, the city elders assembled daily to hear cases and render judgment (Job 29:7; Prov. 24:7). Along with the elders, there might be additional witnesses (Ruth 4:1–11; Ps. 69:12). For criminal cases, the gate may also be the location where punishment is enacted (Deut. 17:5; 22:24). Thus, the gate is to be a place where all people can come to obtain justice (2Sam. 15:2–4; Isa. 29:21; Amos 5:15). The gate may hold a seat reserved for the king (2Sam. 19:8) as well as the king’s officials (Esther 2:19–21; 3:2–3). The city gate might also contain shrines to various gods (2Kings 23:8; cf. Acts 14:13).

Some references to gates refer to those of the temple area (Ezek. 44; 46; Pss. 100:4; 118:19–20). In Ezek. 48 the temple area is to have twelve gates, each named after a tribe of Israel (Ezek. 48:30–35; cf. Rev. 21:12–25). The prophet Jeremiah proclaims the word of the Lord from both the city gate(s) (Jer. 17:19–27) and the temple gate(s) (7:1–4).

In the NT, Jesus raises the dead son of a widow at the town gate (Luke 7:11–17) and heals a lame man near the Sheep Gate (John 5:1–15). Peter heals a crippled man near the temple gate (Acts 3:1–10). Jesus mentions gates in his teaching, including a call to enter through the narrow gate of life (Matt. 7:13–14), and his parable of the sheep and the gate, in which Jesus refers to himself as the gate (John 10:1–18). See also City Gates.

The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals.

Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.

Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:1011, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).

Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron AgeI period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).

Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).

Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).

Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.

Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.

Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).

Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.

Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).

The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1Kings 10:10).

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2Sam. 24:10; 1John 3:2021).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2Cor. 12:24, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1Thess. 4:14).

Along with Abraham and Jacob, Isaac is a central character in the narratives of Gen. 1235. Isaac is the offspring of Abraham and Sarah, the fulfillment of a promise from God of an heir for Abraham (15:4). The promise of offspring is one component in a set (protection and land being some of the others), the provisions of a covenant between God and the patriarchs (12:1–3; 17:1–8; 26:2–5). The name “Isaac” is associated with the verb for “laugh” (21:3–7), referring to Sarah’s reaction upon hearing the promise of a child coming well beyond her childbearing years (18:9–15). Sarah’s incredulity, and Abraham’s sympathy to it, may be witnessed by their attempt to enact fulfillment to the promise through the insemination of Hagar, Sarah’s slave (16:1–4, 16).

In the narratives of Gen. 12–35 Isaac is the least prominent of the patriarchs. The main event of his life is encapsulated in the incident known as the Akedah, the “binding” (22:1–19). Abraham demonstrates his loyalty to God by complying with a command to offer Isaac as a sacrifice on Mount Moriah. After an initial inquiry about the absence of a sacrificial beast, Isaac (apparently) passively follows Abraham’s directions in compliance with God’s will. A divine emissary, however, halts Abraham’s actions just prior to the slaying of Isaac.

The procurement of Isaac’s wife, Rebekah, by Abraham’s servant is found in Gen. 24:1–67. Like Abraham, Isaac describes his wife as a sister in order to deflect danger to his person (26:6–11; cf. 12:10–16; 20:1–18). Rebekah bears two sons to Isaac, Esau and Jacob (25:21–26). Through the instigation and cooperation of Rebekah, Jacob tricks Isaac into conferring a blessing upon him, one originally intended for Esau (27:1–30).

In the OT, a relative within an association of families that together compose a clan (e.g., Lev. 25:4849). Sometimes translated as “fellow Israelite” or “relative” (Lev. 25:25, 35, 47–48, but not 25:14–15), a kinsman is more literally a “brother” who has certain responsibilities for aiding another of his kin in times of hardship, especially when a portion of the clan’s land is involved (see Josh. 13:24–31). The greatest responsibility falls to the closest of kin, the go’el, the “kinsman-redeemer” (Ruth 4:1–8 [NIV 1984]; cf. Job 19:25; NIV: “guardian-redeemer”).

When hard economic times force a kinsman to sell some property (or rather lease it [cf. Lev. 25:15–16]), the kinsman-redeemer is to redeem what has been sold, thus keeping the land with the clan (25:25). The poorer kinsman may then work for the kinsman-redeemer in order to pay off the debt, though the relationship of both individuals is to remain that of brothers and not become that of a master and a slave (25:39–46). If a poor man sells himself to an alien’s clan, a kinsman should purchase him so that he can work within his own clan (25:47–49). The kinsman-redeemer also has the duty of avenging the blood of a murdered kinsman (Num. 35:21).

The role of a kinsman-redeemer in Israelite society is displayed in the book of Ruth. Boaz, a kinsman of Naomi and her widowed daughter-in-law Ruth, meets with the kinsman-redeemer to discuss the acquisition of the land of Ruth’s deceased husband, Naomi’s son Mahlon. Although the kinsman-redeemer at first agrees to redeem the land (Ruth 4:1–4), he changes his mind when Boaz points out that along with the land would come Ruth and the responsibility to maintain the name of Mahlon (Ruth 4:5–6; cf. Deut. 25:5–10). As next in line, Boaz acquires the land, Ruth, and the responsibility to maintain Mahlon’s name on the property (Ruth 4:7–10).

God, who owns all the land (Lev. 25:23–24) and who views all of Israel as his clan (Ps. 74:2), accepts the role of redeemer (go’el) (e.g., Ps. 19:14; Isa. 41:14; 43:14).

Rebekah’s brother (Gen. 24:29) and Rachel and Leah’s father (29:16). Laban is involved in the betrothal of Rebekah to Isaac (24:2951), but he is best known for his deceitfulness and trickery, especially in his dealings with his nephew Jacob (29:1–31:55).

Laban is characterized by this type of self-centeredness throughout the narrative. He continued to cheat Jacob, knowing that Jacob was the key to his own prosperity. Jacob remained in Laban’s home for twenty years (Gen. 31:41) but afterward fled with his family and possessions. Laban stopped Jacob on the way, and the two made a covenant (31:43–54).

Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1Kings 8:2324; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help.

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35).

A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).

More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22 34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26].) Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

The Judean Desert is located on the eastern slopes of the Judean mountains, toward the Dead Sea. David fled there for refuge from Saul (1Sam. 21–23). It was also in this area that Jesus was tempted (Luke 4:1–13).

The Sinai Desert is a large peninsula, with the modern-day Gulf of Suez to the west and the Gulf of Aqaba to the east. In the ancient Near Eastern world, both bodies of water often were referred to as the “Red Sea,” which is the larger sea to the south. In addition to the region traditionally believed to contain the location of Mount Sinai (its exact location is unknown), the Sinai Desert is further subdivided into other areas known to readers of the OT: Desert of Zin (northeast, contains Kadesh Barnea), Desert of Shur (northwest, near Egypt), Desert of Paran (central).

Wilderness is commonly mentioned in the Bible, and although it certainly can have neutral connotations (i.e., simply describing a location), the uninhabited places often entail both positive (e.g., as a place of solitude) and negative (e.g., as a place of wrath) connotations, both in their actual geological properties and as metaphors. The very rugged and uninhabited nature of the wilderness easily lent itself to being a place of death (e.g., Deut. 8:15; Ps. 107:4–5; Jer. 2:6). It was also a place associated with Israel’s rebellions and struggles with other nations. Upon leaving Egypt, Israel spent forty years wandering the wilderness before entering Canaan, encountering numerous military conflicts along the way. This forty-year period was occasioned by a mass rebellion (Num. 14), hence casting a necessarily dark cloud over that entire period, and no doubt firming up subsequent negative connotations of “wilderness.” Similarly, “wilderness” connotes notions of exile from Israel, as seen in the ritual of the scapegoat (lit., “goat of removal” [see Lev. 16]). On the Day of Atonement, one goat was sacrificed to atone for the people’s sin, and another was sent off, likewise to atone for sin. The scapegoat was released into the desert, where it would encounter certain death, either by succumbing to the climate or through wild animals.

On the other hand, it is precisely in this uninhabited land that God also showed his faithfulness to his people, despite their prolonged punishment. He miraculously supplied bread (manna) and meat (quail) (Exod. 16; Num. 11), as well as water (Exod. 15:22–27; 17:1–7; Num. 20:1–13; 21:16–20). God’s care for Israel is amply summarized in Deut. 1:30–31: “The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the wilderness. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.”

The harsh realities of the wilderness also made it an ideal place to seek sanctuary and protection. David fled from Saul to the wilderness, the Desert of Ziph (1Sam. 23:14; 26:2–3; cf. Ps. 55:7). Similarly, Jeremiah sought a retreat in the desert from sinful Israel (Jer. 9:2).

Related somewhat to this last point is Jesus’ own attitude toward the wilderness. It was there that he retreated when he could no longer move about publicly (John 11:54). John the Baptist came from the wilderness announcing Jesus’ ministry (Matt. 3:1–3; Mark 1:2–4; Luke 3:2–6; John 1:23; cf. Isa. 40:3–5). It was also in the desert that Jesus went to be tempted but also overcame that temptation.

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circ*mstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:1920; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

The wife of Abraham, the father of Israel and God’s chosen people. Thus, Sarah is a matriarch (mother) of Israel along with Rebekah and Rachel.

According to Gen. 11:2930, Sarai was married to Abram before they entered the promised land. The passage also announces that she was barren. Since an essential part of the divine promises to Abram is that he will be father to a great nation, the lack of offspring is a considerable problem and propels much of the plot of the narrative (esp. Gen. 12–26).

In brief, Sarai’s inability to conceive is an obstacle to the fulfillment of the promise and is a threat to Abram’s faith. Thus, when a famine forces them to go to Egypt to survive, he tells his wife to lie about her status by saying that she is his sister. Although it is true that she is his half sister, the statement is a lie because he hides the most relevant part of his relationship with her and puts the matriarch in danger (Gen. 12:10–20; 20:12). Abraham’s faith (the narrative does not reveal Sarah’s thinking except perhaps in Gen. 18:10–15, when she laughs at the thought of giving birth in her old age) in God’s ability to fulfill the promise fluctuates, and he certainly has not come to a consistent position of trust even just before the birth of Isaac (Gen. 20). As a matter of fact, acting on fear and trying to produce an heir, Abraham takes a concubine, Hagar, who gives birth to Ishmael. Sarah’s relationship with Hagar is troubled (Gen. 16), and Sarah treats her harshly and eventually has Hagar and Ishmael expelled from their camp (21:8–21).

Eventually, in advanced old age, Sarah gives birth to Isaac, the child of the promise (Gen. 21:1–7). Sarah is not mentioned in the story of the “binding of Isaac,” the focus again being on Abraham’s faith.

Later OT literature often looks back on Abraham as patriarch, but only Isa. 51:2 explicitly mentions Sarah in the role of cofounder of the people of God. She is mentioned also in the NT, along with Abraham, as the one through whom God brings the promise of a son to fulfillment (Rom. 4:19; 9:9; Heb. 11:11). In 1Pet. 3:6 Sarah is put forward as a model of wifely submission because she obeys Abraham and refers to him as her lord (likely a reference to the Greek version of Gen. 18:12).

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2Sam. 9:2), within households (Gen. 16:8), in the temple (1Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:111; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1Tim. 6:1–2; Philemon; 1Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

In the harsh desert of the Middle East, a veil is useful protection from the sun and windblown sand. While Hebrew women tend to appear without veils (Gen. 12:14; 24:16; 29:10; 1Sam. 1:12), dressing in veils in public may have been considered appropriate for women of certain status (Song 4:1, 3; 5:7; 6:7), so that forced removal becomes an act of shaming (Isa. 3:1819; 47:2; Ezek. 13:21).

However, in the Bible, veils also serve as more than protection from the elements. Rebekah puts on a veil in deference before encountering her future husband, Isaac (Gen. 24:65). Tamar veiled herself in order to deceive Judah, her father-in-law, into sleeping with her (Gen. 38:14–19). And judgment is said to await the women who “make veils of various lengths for their heads in order to ensnare people” (Ezek. 13:18, 21).

Perhaps the most celebrated of veils in the Bible is the veil (masweh) worn by Moses over his face in order to keep its glow, caused by his encounter with God, from affecting the people (Exod. 34:33, 35). A veil also hung at the entrance of the tabernacle (Exod. 26:36, 37), while another significant veil hung in the tabernacle and the temple, separating the holy place from the most holy place (2Chron. 3:14), into which the high priest entered but once a year (on Yom Kippur) for the atonement of sin (Exod. 30:10; Heb. 9:3). This veil was torn in two when Jesus died (Matt. 27:51; Mark 15:38; Luke 23:45), symbolizing open access into the presence of God (Heb. 10:20).

God is figuratively described as being veiled by clouds that keep us from his sight (Job 22:14), while divine judgment can be characterized as the “veil over their hearts” (Lam. 3:65).

In the NT, Paul requires women to veil their heads, particularly in worship, while veiling of the head by men is considered inappropriate (1Cor. 11:6–7; cf. Isa. 3:17–18). He also compares Moses’ veiled and fading glory to the surpassing and unfading glory of the ministry of the Spirit (2Cor. 3:7–14) and says of the spiritually blind that “a veil covers their hearts,” blinding them to God’s grace that comes through Christ (3:15). The gospel is veiled to those that are perishing (4:3); however, this veil is removed by the Spirit when one turns to Christ (3:16–18).

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:67; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

This OT imagery forms the background for Jesus’ teaching regarding eternal life in the writings of the apostle John. Jesus claims to be the source of living water, and he offers it freely to everyone who thirsts (John 4:10–15; 7:37; Rev. 21:6; 22:17; cf. Rev. 7:17). This water, which produces “a spring of water welling up to eternal life” (John 4:14), is the work of the Holy Spirit in the believer (John 7:38–39).

Water is also described in the Bible as an agent of cleansing. It is extensively employed in purification rituals in the OT. In the NT, the ritual of water baptism signifies the purity and new life of the believer (Matt. 3:11, 16; Mark 1:8–10; Luke 3:16; John 1:26, 31–33; 3:23; Acts 1:5; 8:36–39; 10:47; 11:16; 1Pet. 3:20–21; cf. Eph. 5:26; Heb. 10:22).

Finally, the NT also reveals Jesus as the Lord of water. He walks on water (Matt. 14:28–29; John 6:19), turns water into wine (John 2:7–9; 4:46), and controls water creatures (Matt. 17:27; John 21:6). Most important, Jesus commands “the winds and the water, and they obey him” (Luke 8:25; cf. Ps. 29:3).

Unlike a spring, a well allows access to subterranean water through a shaft that has been dug into the ground. Wells typically were deep and lined with stone or baked brick for stability, often capped with heavy stone to prevent exploitation. In an arid environment, wells were invaluable to the community. Here, livestock were watered and conversations were held (Gen. 24:10 27; 29:1–14; John 4:6–8). Figuratively, the well is used of a lover (Song 4:15), an adulteress (Prov. 23:27), and a city (Jer. 6:7). Wells commonly were named (Gen. 21:25–31 [Beersheba, “well of an oath”]) and often fought over (Gen. 21:25–30; 26:18).

Three kinds of “well encounters” can be seen in Scripture: (1)human being with deity (Gen. 16:7–14), (2)clan with clan (26:20), and (3)man with woman (29:1–14). The latter became highly developed as a betrothal-type scene that included standard elements: stranger’s arrival (=otherness), meeting (=bond), paternal announcement (=hospitality), and domestic invitation (=acceptance) (see Rebekah [Gen. 24]; Jacob and Rachel [Gen. 29:1–14]; Moses and Zipporah [Exod. 2:15–22]).

Jesus’ encounter with the Samaritan woman (John 4:1–42) draws on multiple aspects of a well encounter: divine (Jesus) with human (the woman), Jew and Samaritan, a traveler, foreign (i.e., hostile) land, refreshment, announcement, invitation, and so on. However, now Jacob’s well (4:6) hosts Jesus’ presentation of himself as the groom whom she has been seeking (4:26). The patriarch’s well becomes a symbol of salvation, just as water becomes a metaphor for transformation (4:14–15). What could have been another “well of nationality” conflict (John 4:9, 11–12 [cf. Gen. 26:20: “Esek= argument”]) was elevated to a “living water” conversion (John 4:10, 13–15 [cf. Gen. 16:14: “Beer Lahai Roi= well of the Living One who sees me”]). Her plea “Come, see a man” (John 4:29) echoes an earlier “outcast,” Hagar, who exclaimed, “I have now seen the One who sees me” (Gen. 16:13).

In the Bible, woman is first encountered along with man in Gen. 1:2628. God created “man” in the plural, male and female, and commanded them to reproduce and to fill the earth and subdue it. Being created male and female is set in parallel to being created in the image of God. In the ancient Near East, perhaps the king would be thought of as the image of God. But in Genesis, not only is the first man the image of God, but the first woman participates in the image as well. This is all but unthinkable in the ancient world, and it suggests an unparalleled dignity and worth in womankind.

Genesis records that the human race fell through the instrumentality of a man, a woman, and the serpent. The serpent approached the woman, not the man. The woman was convinced by the serpent and ate the forbidden fruit. She gave some to her husband, who also ate it without saying a word. Thus, the woman can be blamed in part for the fall of the race. Adam was condemned because he “listened to [his] wife” (Gen. 3:17). Her judgment, for heeding the serpent, was pain in childbirth and a desire for her husband, who would rule over her (Gen. 3:16). The exact parameters of this judgment are unclear, but it appears that her desire will be for his position of leadership and will be perpetually frustrated.

Often in the Bible, women are motivated by their desire to have children. Rachel demanded of Jacob, “Give me children, or I’ll die!” (Gen. 30:1). She saw herself in competition with her sister, Leah, in this respect (30:8). The “fruit of the womb” is a reward, and like arrows, the blessed man’s quiver is full of them (Ps. 127:1–5). Note also the beatitude of Ps. 128:3: “Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.”

In Genesis, the reproductive capability of slave girls is at the disposal of their owners. Thus, Rachel and Leah’s maidservants became surrogate mothers for a number of their sons (Gen. 30:3–10). Sarah also became frustrated at her inability to conceive, so she gave Hagar to Abraham. The result was great familial turmoil, finally resulting in the banishment of both Hagar and Ishmael, whom she bore to Abraham.

In the beginning, God joined one man and one woman together as husband and wife. But soon this idea was corrupted, and Lamech, a man from Cain’s lineage, is credited with the first polygamous marriage (Gen. 4:19). Although the patriarchs (such as Jacob) did have more than one wife, the household discontent and strife are what is highlighted in those stories, such as with Hagar. In the NT, an elder is to be, literally, a “one-woman man” (1Tim. 3:2; ESV, KJV: “the husband of one wife”), meaning monogamous.

The Torah contains significant legislation regarding women. The daughters of Zelophehad argued that their father died without sons, so in Canaan they were disinherited. God agreed and decreed that in Israel daughters would inherit land in the absence of sons. Only if there were no children at all would the land pass to other kin (Num. 27:1–11).

When a man made a vow, he must fulfill it, but a young woman’s vow was subject to her father. If he remained silent, the vow stood, but if he expressed disapproval, then she was freed from it. If she was married, her husband governed her vows, but if she was divorced, then there was no responsible male over her, and her vow was treated as a man’s (Num. 30:1–16).

Sexual intercourse was also regulated in the law of Moses, insofar as the act rendered both parties ritually impure (Lev. 15:18). Both must bathe and were unclean until evening. A woman’s menstrual discharge also made her unclean for a week. Everything she sat or lay upon was unclean, as was anyone who touched these things. She must wash and offer sacrifice to become clean again (15:18–31).

If a man discovered on his wedding night that his bride was not a virgin, he could accuse her publicly. If her parents provided evidence that she had in fact been a virgin, then the man was severely punished for lying and not allowed to divorce her (otherwise, it was simply a matter of writing a letter to divorce her [Deut. 24:1]). If her virginity could not be proved, she was to be put to death by stoning (Deut. 22:13–21).

In the case of a rape of a betrothed virgin, if it occurred in the city, both the rapist and the victim were stoned, since apparently she had failed to cry out for help and thus, the law assumed, consented to sexual intercourse. If she was raped in the countryside, only the man was killed. But if he raped a woman who was not spoken for, his punishment was that he must marry her without possibility of divorce (Deut. 22:23–29).

Numbers 5:11–31 treats cases where a husband was suspicious that his wife had been unfaithful—that is, a matter of covenantal jealousy. The unprovable was left to God to punish.

In the Bible, women sometimes are afforded dignity beyond what is expected in an ancient Near Eastern provenance. Hagar is the only woman in all ancient Near Eastern literature who gave a name to a deity (Gen. 16:13). In Judg. 4:4, Deborah “judged” Israel (despite the NIV’s “leading,” the underlying Hebrew verb indicates “judging,” as in the NRSV). Even as judge, however, she did not lead the army against the enemy general Sisera; Barak did so. But Barak was unwilling to undertake this mission unless Deborah went with him (4:8). Thus, God ensured that the prestige of killing Sisera went to a woman, Jael (4:9, 21). Another prominent woman was Huldah, to whom the priests turned for guidance when the law was rediscovered (2Kings 22:14).

Many biblical stories feature heroines. Mighty Pharaoh was undermined by two midwives in his attempt to destroy Israel (Exod. 1:15–21). Ruth the Moabite woman gave her name to the book that recounts her trek from Moab to Israel, including her famous oath of loyalty (Ruth 1:16–17). Esther too was a courageous woman whose book bears her name. Heroines are especially prominent in the Gospels, and the women there have the distinction of being the first to witness the risen Lord. Luke’s birth narrative is largely organized around Mary. Priscilla (with her husband) taught and helped to shape the early church (Acts 18:26). Paul lists many women in Rom. 16, calling them “deaconess,” “fellow worker,” and possibly even “apostle.”

Scripture also at times portrays various women as being temptations to men. Eve handed the fruit to Adam (Gen. 3:6). In the wilderness Israel worshiped Moabite gods in conjunction with sexual activity (Num. 25:1–9). Later, Israelites intermarried with Canaanite women, directly leading to worship of their idols (Judg. 3:6). Bathsheba was a temptation to David, and this began a series of events that marred his career as a man after God’s own heart. Solomon loved many foreign women, who turned him to worship their gods. After the exile, the Israelites were admonished by Nehemiah to put away their foreign wives lest history repeat itself (Neh. 13:26).

Women and marriage are used in the Bible as images for spiritual things. Paul writes that marital love mirrors the church’s relationship with Christ (Eph. 5:32–33). A man should love his wife as Christ loved the church. Revelation portrays the climax to human history in the figure of two women: the bride of Christ, adorned with righteous deeds for her husband (19:7–8), and the whor* Babylon, drunk on the blood of the saints (17:5–6). The consummation of the age is when one is judged and the other enters her eternal marital bliss.

The book of Proverbs also separates humankind into two groups, symbolized by two women. Along the path of life, the youth hears the voices of Woman Folly (9:13–18) and of Woman Wisdom (1:20–33) calling out to him. Folly is incarnated in the flesh-and-blood temptation of the immoral woman (7:6–27), whereas Woman Wisdom has her counterpart at the end of the book in the detailed description of the woman of virtue (31:10–31). There, the woman who fears God is set as a prize far above earthly wealth—the highest blessing of the wise.

Paul uses two women from sacred history to help explain his gospel of law versus grace. Hagar the slave woman represents the Mosaic covenant given at Sinai, and the earthly Jerusalem—that is, a mind-set of slavery that futilely attempts to earn God’s favor by works of the law. Sarah was the free woman, and her son was the promised son, who represents the heavenly Jerusalem, the new covenant, and freedom from the requirements of the law (Gal. 4:21–31). Again, two women symbolize two paths and two peoples—one being slaves, the other being God’s free people.

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:1617; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Abram, eventually named “Abraham,” is awell-known biblical character whose life is detailed in Gen.11:25–25:11. The patriarchal name “Abram” is usedexclusively in Genesis, 1 Chron. 1:27, and Neh. 9:7. Abram’sname (which means “exalted father”) is changed in Gen.17:5 to “Abraham,” meaning “father of manynations.” His prominence as a biblical character is evidencedin the 254 references to him documented in both Testaments.

Thehistorical reliability of the account of Abraham is vigorouslydebated by scholars, although the Middle Bronze Age (2200–1550BC) is the generally accepted time period of Abraham’s life.The narrative of his life is a selective account of key events thatserves the theme and purpose of the larger biblical narrative.

Thenarrative account in Genesis details one hundred years of Abraham’slife and moves quickly through the first seventy-five years ofevents. In just a few verses (11:26–31) we learn that Abram wasthe son of Terah, the brother of Haran and Nahor, the husband of thebarren Sarai (later Sarah), and the uncle of Lot, the son of Haran,who died in Ur of the Chaldees. The plot line marks significantevents in Abraham’s life chronologically. He left Harran at theage of 75 (12:4), was 86 when Hagar gave birth to Ishmael (16:16), 99when the Lord appeared to him (17:17) and when he was circumcised(17:24), 100 when Sarah gave birth to Isaac (21:5), and 175 when hedied (25:7). In summary, the biblical narrator paces the readerquickly through the story in such a way as to highlight atwenty-five-year period of Abraham’s life between the ages of75 and 100.

TheAbraham narrative in Genesis is a story intentionally structuredaround the familiar details of life and death, uprooting andresettling, faith and doubt, and dysfunctional relationships. It isdistinguished with illustrations of divine activity in family andpolitical relationships. God is speaking (12:1, 7; 15:5, 7, 9),revealing (12:7; 17:1; 18:1), rescuing, judging, and fulfilling wordsof promise (18:19; 21:1). God’s fingerprint is clearly notedwith the summary statements of the Lord’s blessing (24:1) andwealth (24:35).

Thecovenant that God made with Abraham is a key element in the overallstory and foundational for the theology of both Testaments. Thisdivine arrangement is introduced in Gen. 12:1–3 andprogressively unfolded with increased detail in Gen. 15; 17. It isstructured so that the obligations are borne by the Lord himself. Thecovenant promises land, seed, and blessing to Abraham and hisdescendants. In Gen. 15 the Lord officially cut the covenant withAbraham, thereby guaranteeing his commitment to his word. The halvingof animals and the walking between the cut pieces by God symbolizedby the torch constituted an ancient covenantal ritual affirming God’sresponsibility for the covenant particulars.

TheNT features Abraham in several significant ways. The intimateconnection between God and Abraham is noted in the identification ofGod as “the God of Abraham” in Acts 7:32 (cf. Exod. 3:6).The NT also celebrates the character of Abraham as a man of faith whor*ceived the promise (Gal. 3:9; Heb. 6:15). Abraham is mostimportantly an example of how one is justified by faith (Rom. 4:1,12) and an illustration of what it means to walk by faith (James2:21, 23).

Thosewho exercise faith in the living God, as did Abraham, are referred toas “children of Abraham” (Gal. 3:7). Regarding thecovenant promises made to Abraham in the OT, the NT writers highlightthe promises of seed and blessing. According to Paul, the seed ofAbraham is ultimately fulfilled in Christ, and those who believe inChrist are the seed of Abraham (Gal. 3:16, 29). In a similar way,those who have Abraham-like faith are blessed (3:9). The blessingimparted to Abraham comes to the Gentiles through the redemption ofChrist and is associated with the impartation of the Spirit (3:14).

Thepromise of land made to Abraham is referenced specifically in Acts(7:5, 16) and Hebrews (11:8, 11), where his obedient faith isfeatured and the land is discussed in connection with the historicalcontext of his life. See also Abram.

The English word “angel” refers to nonhumanspirits, usually good. The biblical words usually translated “angel”(Heb. malak; Gk. angelos) mean “messenger” and can referto one sent by God or by human beings. A messenger must be utterlyloyal, reliable, and able to act confidentially (Prov. 13:17). Themessenger speaks and acts in the name of the sender (Gen. 24).

Messengerssent by God are not always angels. Yahweh’s prophets were hismessengers (Hag. 1:13), as were priests (Mal. 2:7).

OldTestament

Thereare few references to angels (plural) in the OT. In heaven theypraise God and worship him (Pss. 103:20; 148:2). God sends his angelsto accompany his people (Gen. 28:12; 32:1) and to protect them(Ps. 91:11) and once sent them to destroy Egypt (Ps. 78:49).

Anangel in human form was referred to as a “man of God”(Judg. 13:6), the same term used for a prophet (cf. 1 Kings13:14).

Angelsevoked fear and wonder. They are described as shining (Matt. 28:3;Acts 12:7). When humans bowed to worship angels, they were rebukedbecause God alone is to be worshiped (Rev. 22:8–9).

Godhimself, not being a part of the created order, cannot be seen. Inorder to communicate with people, he sometimes speaks through a formcalled “the angel of the Lord.” The angel of the Lordappeared to Abraham in human form (Gen. 18; cf. Josh. 5:13–15),but to Moses as fire (Exod. 3:2). When he spoke, it was God speaking(Exod. 3:4, 14). He guided and guarded Israel out of Egypt andthrough the desert (23:20–23). He appeared within the pillar offire or cloud (13:21–22; 14:19), being seen through the pillaron occasion as “the glory of the Lord” (16:7–10;24:16–17; 33:9–11; 40:17, 34–38), and later as hefilled Solomon’s temple (1 Kings 8:11).

Ina series of visions of the glory of the Lord (Ps. 18:7–15;Ezek. 1; Rev. 4:7) we encounter four “living creatures”called “cherubim” (Ezek. 10:20–22) that are notexplicitly identified as angels and whose visible appearance is parthuman and part animal. Their form was placed on the cover of the Arkof the Covenant (Exod. 25:18) and embroidered on the curtains of thetabernacle (26:1). Cherubim guarded the eastern entry into the gardenof Eden (Gen. 3:24), implying that Eden, the place where God appearedon earth, was now excluded from the area allocated to humankind.

InIsaiah’s vision of God’s glory, he describes, literally,“flaming ones” (Heb. seraphim) located above God andcrying, “Holy, holy, holy” (Isa. 6:1–7). All weknow of them is that they had six wings, whereas the cherubim hadfour (Ezek. 1:11). It may be that seraphim are not a separate classof angels but simply a description appropriate to all angels, sinceelsewhere we are told (Ps. 104:4; Heb. 1:7) that God’s angelsare “flames of fire.”

Angelsare also called “holy ones” (Deut. 33:2) and “spirits”or “winds” (Zech. 6:5; cf. Ps. 104:4). Since God’speople are also called “holy ones” (Dan. 7:27; NIV: “holypeople”), it may be difficult to know if a given reference isto angels or people (e.g., Deut. 33:3).

Angelsare first named in the book of Daniel: Gabriel, whose name means“hero of God” (8:16; 9:21; [cf. Luke 1:19, 26]); Michael,whose name means “who is like God?” (10:13, 21; 12:1 [cf.Jude 9; Rev. 12:7]) and who is also called “one of the chiefprinces,” “your prince,” and “the greatprince.” The Hebrew word for “prince” (sar) alsomeans “commander” (e.g., 1 Sam. 17:55) and thusmight refer to Michael’s standing as a commander of God’sangelic armies (cf. Jude 9, where he is called “archangel”).During the intertestamental period, texts outside the Scriptures tendto give more attention to angels in elaborate stories, introducingsuch names as Raphael and Uriel (see Tobit, 1 Enoch, etc.).

IntertestamentalPeriod and New Testament

Duringthe intertestamental period some Jews came to think that angelsranked higher than humans, since the Greeks asserted that anythingphysical was evil and only purely spiritual beings could be holy.Increasingly detailed stories about angels served to distance Godfrom the evils of physical reality. The myth of the fall of theangels arose during this time through a series of writings claimingto come from the pen of Enoch (1 Enoch), stimulating a largenumber of other writings. Some people even went so far as to worshipangels (Col. 2:18).

Somereferences to angels are difficult to understand. In Matt. 18:10Jesus warns people to treat children well because their angels haveconstant access to God. The simplest meaning is that angelicmessengers will tell God what has happened with these children.Rhoda’s reference to Peter’s “angel” as if itwere his ghost probably reflects a local superstition (Acts 12:15) ora sectarian Jewish belief that the righteous become angels when theydie. Paul’s comment that a woman should have “authorityover her own head” (i.e., her head covered) “because ofthe angels” (1 Cor. 11:10) remains something of a puzzle,and his unique reference to the language of angels appears to behyperbole (1 Cor. 13:1).

Paulwarns us that Satan can appear as “an angel of light,”meaning that he would work through one who claimed to bring a messagein accord with the gospel (2 Cor. 11:14). The devil has his“angels/messengers” (Matt. 25:41), although we knowlittle about them.

Angelsdo not marry, reproduce, or die (Matt. 22:30; Mark 12:25; Luke20:35–36). The NT affirms that angels rank below God’speople and serve them (1 Cor. 6:3; Heb.1:4–14; 2:5, 16),as they did Jesus (Matt. 4:11; Mark 1:13; cf. 1 Kings 19:5–7;Luke 22:43). Angels have limited understanding or knowledge of God’splans and purposes (1 Pet. 1:12), although they reveal God’sword (Rev. 1:1). They bring the spirits of God’s people toheaven when they die (Luke 16:22) and implement God’s judgmenton the last day (Matt. 13:39, 49; 16:27; 24:31; 25:31; Mark 8:38;13:27; Luke 9:26; 2 Thess. 1:7; Rev. 14:15–19). Theyrejoice when a sinner repents (Luke 15:10). Christians already standin the greater assembly that includes the angels (Heb.12:22).Eventually, Jesus will welcome his people into the heavenly courtroomin the presence of the angels (Luke 12:8–9; Rev. 3:5). See alsoArchangel.

Precious stones appear in visions and theophanies in theBible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These preciousstones, also used in jewelry, were well known to people in theancient Near East and in the first-century Mediterranean basin.

Jewelryknown in antiquity is broadly divided into two groups: everydayjewelry and fine jewelry. Everyday jewelry, found commonly among thepeople, was made of materials such as bronze, iron, and bone. Finejewelry, on the other hand, consisted of objects crafted from gold orsilver and included costly and precious stones. Jewelry was worn bothby men and women as part of clothing. The ancients also conservedwealth with investments in jewels or used jewels as indicators ofsocioeconomic placing in society.

Mostgold jewelry had sheet metal as its foundation. This sheet metal wasshaped and/or decorated. One form of decoration, filigree, involvedsoldering wiring in a pattern on a background. A later form ofdecoration known as granulation used tiny grains of gold as asubstitute for wires. An additional method of decorating jewelry wasinlaying with colored stones, glass, or other precious items.Engraving was likewise used for decoration.

Jewelryin Antiquity

Jewelryhas been discovered in Babylon dating back as far as 2700 BC.Examples of jewelry from this era were found in cemeteries in thecity of Ur. Examples of ancient jewelry were likewise found incemeteries on the island of Crete, dating back to 2400 BC. Otherspecimens of jewelry come from the Mycenaean world around 1100 BC.Jewelry dating after 800 BC was of high quality. During this periodplaces such as Knossos on Crete and cities such as Corinth and Athensproduced beautiful gold work.

Bythe seventh century BC, the finest jewelry was found on the Greekislands and in Asia Minor. Jewelry in Ephesus was offered to thegoddess Diana, yet was also made for personal adornment. By 600 BC,jewelry became very scarce in Greece. This scarcity lasted for thenext 150 years. Archaeologists postulate that supplies of gold werecut off by the Persians. After the Persians were defeated during theClassical period, some of the finest gold work was produced. CapturedPersian treasures and exploitation of Macedonian mines made gold andprecious stones and metals highly accessible to the Greeks.Consequently, jewelry was readily available during the Hellenisticperiod. The Greeks incorporated a variety of stones in their jewelry:carnelian, chalcedony, amethyst, and garnet, as well as small pearls.Materials and inspiration for the Greeks for certain types of jewelrycame from newly conquered territories. In the early Roman Empirejewelry resembled that seen during the Hellenistic period. Ingeneral, during the Greek and the Roman periods, jewelry wasgold-plated and decorated with costly stones.

Certainwriters in antiquity documented well-known or costly jewelry andprecious stones. One Roman historian described the value of pearls asthe “topmost rank among all things of price.”Correspondingly, he wrote about two pearls owned by Cleopatra, queenof Egypt, known as the largest in history. The Egyptian Book of theDead, dating to around 1500 BC, makes mention of amulets in the shapeof hearts, considered jewelry by some experts. These amulets weremade of carnelian, lapis lazuli, and green feldspar.

Jewelryin the biblical world was known by different terms. An ornamentalcirclet worn singly or as multiples on one’s arms or legs wasknown as a “bangle.” This term, however, does not occurin the Bible. The abundant presence of bangles as artifacts inarchaeological digs is an indicator of their significance in everydaylife in the biblical world. Bangles were stiff ornaments ofrelatively heavy weight. Materials varied: bronze, iron, silver,gold, and so forth. Bangles were of three types: bracelets, anklets,and armlets. They were either solid, complete circles or circletswith two distinct ends. These ends had specific designs, oftenartistically crafted in the shape of animal heads, such as those ofserpents.

Ringslikewise were prevalent in the biblical world. Rings were worn in theears, nose, and around fingers and toes. Nose rings were popularduring the Iron Age (1200–586 BC). In addition, rings were wornon neck cords. Rings not only were worn as articles of adornment butalso were used as signets. Brooches or pins mostly were worn onclothing and were made of wood, bronze, iron, silver, or gold.

Amuletswere common as religious jewelry. Worn as divine protection fromharm, amulets varied from simple to ornate. Egyptian amulets oftenincorporated snake imagery or representations of Egyptian gods.Ancient Near Eastern amulets often were smaller than an inch wide.Greek amulets were colorful and crafted from stones. Christianamulets in the shape of the crucified Christ have also been found.

Althoughnot often worn individually, beads were the most prevalent jewelryitem in the ancient Near East. Beads were strung in bracelets, rings,circlets, and so forth.

Jewelryin the Bible

Manydifferent items of jewelry are found in the Bible, including earrings(Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets(Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11;Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12),rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30;Num. 31:50; 1Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2),headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50;2Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18),and anklets (Isa. 3:20).

Variousarticles of jewelry in the Bible carried significance beyond mereaesthetics. Early in Genesis, bracelets were used to signify thedesire for covenantal marriage. When Abraham’s servantdiscovered Rebekah, a potential bride for Isaac, he gave her a nosering and placed bracelets on her arms to signify that God had chosenher (Gen. 24:22, 47). The bracelets and nose ring weighed over tenshekels. By placing the jewelry on Rebekah’s arm, the servantindicated that a marriage contract was sought. The high value of thejewelry signifies the high bridal price paid for Rebekah.

Earlyin the OT, jewelry was used in temple worship. The law designatedthat the high priest’s breastpiece and ephod contain preciousstones along with setting stones. The stones signified the majestyand holiness of God as his people worshiped in his holy temple (Exod.25:7; 35:9).

Loversflattered one another by comparing physical features to articles offine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’speople appear as a jeweled necklace when God gathers them (Isa.49:18) and are as highly esteemed as a bride adorned with jewels(61:10).

Biblicalauthors also challenged people’s desire for jewelry withadmonitions to seek godly attributes and gifts of God above jewelsand jewelry. Wisdom was to be desired above jewels (Prov. 3:15;8:11), knowledgeable speech above gold and jewels (20:15), and agodly spouse far above jewels (31:10).

Similarto the habits of most ancient cultures, Israelite kings and othernotable leaders wore jewelry of special significance. Like otherkings of antiquity, Saul wore armlets and a crown (2Sam. 1:10),which were intended to signify royalty and competence in militaryaffairs. Such jewelry typically carried insignias that denotedfeatures of national and royal identity. The victorious warrior inRev. 19 wears many diadems (crowns) in order to signify his unmatchedpower (19:12). He has more than one crown, and even more than sevendiadems, which is the number of diadems that the dragon has (12:3).

Attimes, jewelry carried negative connotations, especially whenacquired within polytheistic trends of society or else designed as anobject of worship. Even Jacob was found burying his jewelry thataccompanied his foreign idols (Gen. 35:4). Such instances lendcredence to theories that even early Hebrew faith wrangled withpolytheism and was infused with its many golden artifacts. Gideonmade an ephod from the sparkling plunder (rings and pendants) of theMidianites (Judg. 8:21). This ephod became an object of worship forthe Israelites and greatly offended God.

Kingshad signet rings that contained their own personalized engravings.The engravings were made by stonecutters who carefully worked thesmall semiprecious stones atop the rings. Throughout the OT, ringswere used to make impressions on official documents (Exod. 28:11;1Kings 21:8; Esther 8:8). Prophets used signet rings to sealprophecies that were of grave importance for the nation (Isa. 8:16;Jer. 32:10). Unique rings were designed by notable families in orderto signify the honor of the patriarch. Of special interest is theusage of the ring in Jesus’ parable of the prodigal son. Thering was placed on the returning son’s finger to show theradical grace of the father, who was willing to join his honor to hisson’s shame (Luke 15:22) as the son was brought back into thehousehold.

Incertain NT writings, women are admonished not to adorn themselveswith external jewelry (1Tim. 2:9; 1Pet. 3:3), as this wasa sign of materialism and immodesty. In Rev. 21, jewels appear inJohn’s depiction of the new Jerusalem: it is a city of majesticbeauty adorned with precious jewels, gates of pearls, and streets ofgold (21:18–21).

Old Testament. In ancient Israel, and more broadly in the surrounding region, the “father’s house” (i.e., ancestral family) was the basic unit of kinship, more extensive than “brothers” (Gen. 46:31; Judg. 16:31) or the single “household” (Exod. 12:3) but smaller than the clan and tribe (note the contrasts in, e.g., Num. 1:2; Judg. 6:15). In genealogies the “father’s house” is often rendered “family” (e.g., Exod. 6:14; Num. 1:2 and throughout the chapter; 1Chron. 4:38). In some instances, the twelve tribes of Israel are construed as father’s houses (Num. 17:2–6; 1Sam. 2:28). In 2Sam. 19:28 the extent of the “father’s house” is well illustrated: clearly, Mephibosheth refers not to the nuclear family of his biological father but rather to the family of his grandfather Saul. In 1Chron. 23:11, two small families are artificially combined into a single “father’s house,” illustrating that the concept was not strictly biological but instead corresponded to a set of social functions, in this case priestly service.

In addition to censuses and the organization of military service, other functions of the father’s house included the reckoning of collective guilt (2Sam. 14:9; 24:17; Neh. 1:6), delimiting retaliation in kin-based blood feuds (1Sam. 22:16, 22; 2Sam. 3:29; see also Judg. 2:12, 18), and defining a context for endogamous marriage (Gen. 24:38–40). The father’s house played an important role in the life of women, who were identified with their father’s house before marriage and could return to it in the event of widowhood, demonstrating a persistent connection to it (Lev. 22:13; Num. 30:4, 16; Deut. 22:21; Judg. 19:2–3; Esther 4:14; Ps. 45:10; see also the political significance for Abimelek of his mother’s father’s house in Judg. 9:1).

The expression “father’s house” can also refer to a location (Gen. 12:1; 20:13; Judg. 14:19; 1Sam. 18:2), and indeed this local sense may have largely overlapped with the kinship sense, as extended families inhabited large architectural compounds or even entire small villages.

New Testament. On two occasions Jesus referred to the temple in Jerusalem as his “father’s house,” once when he was a young man (Luke 2:49), and once when he drove merchants from the temple (John 2:16). On another occasion, he referred to a “place where I am going” as “my father’s house” (John 14:2–4). In addition, we have two references to the “father’s house” as a kinship unit (Luke 16:27; and possibly Acts 7:20).-

This expression refers to a particular scholarly theoryconcerning the patriarchs in Genesis and their worship of God.According to this theory, which is in harmony with the DocumentaryHypothesis, in the patriarchal age the name “Yahweh” wasnot known. The patriarchs referred to God by various other names, ofwhich the most general and theologically significant is “God ofthe fathers.” This technical phrase may be couched in theformula “God of [someone’s] father(s)” (Gen. 31:5,29, 53; 46:3; Exod. 3:13; 4:5) or “God of [name ofpatriarch(s)]” (Gen. 24:12; 28:13; 32:9; 46:1; Exod. 3:6). Godhimself used both of these formulas when he revealed himself to Mosesin the burning bush (Exod. 3:6). The relationship between “Godof the fathers” and various names compounded with “El”(El Elyon, El Roi, El Olam, El Elohe Yisrael, El Bethel, and ElShaddai) is a matter of debate.

AncientNear Eastern evidence shows that the formula “God of thefathers” referred to one’s personal god. In the OldAssyrian tablets from Abraham’s time, “A god of yourfather” (il abika) is invoked as a witness. These personal godsserved as protective deities. Most scholars agree that the formula inthe Bible originally referred to the personal protector god andfamily god of the patriarchs.

Thephrase “God of the fathers” plays a theologicallysignificant role throughout the Bible. This solemn formula emphasizesthe intimate connection of the present with ancient history, namely,the faith of forefathers. In the story of the burning bush (Exod. 3),for example, the formula connects Moses’ generation to thepromise and blessing that God gave to the patriarchs. In Deuteronomy(1:11, 21; 4:1; 6:3; 12:1; 26:7; 27:3), it emphasizes the continuitybetween the author’s generation and the earlier generation inIsrael. For the exilic and postexilic generations, the phraseemphasizes the heinousness of their apostasy (see the pledge not toforsake “the God of their fathers” in 2Chron.34:32–33 NASB). Also, in the NT, the phrase reminds theChristians that the God of their experience is the same as the Godrevealed to the ancient patriarchs (Mark 12:26; Matt. 22:32; Acts3:13; 5:30).

In addition to its most obvious anatomical meaning, “hand”may also refer to the finger (Gen. 41:42), the wrist (Gen. 24:22), orthe entire arm (2Kings 5:18).

Symbolicuses.The Bible attests to many symbolic references. To put a hand to themouth is indicative of silence (Job 21:5). Putting it upon one’shead is a gesture of sadness and mourning (2Sam. 13:19). Handclapping expresses either joy (Ps. 47:1) or derision (Job 27:23).Lifting up one or both hands is a gesture accompanying an oath (Deut.32:40), blessing (Lev. 9:22), prayer or worship (Pss. 28:2; 63:4). Toshake one’s hand indicates defiance (Isa. 10:32) or derision(Zeph. 2:15). The Jews in Jesus’ time washed their hands beforea meal for ritual cleansing (Matt. 15:2), while Pilate washed hishands to indicate his innocence (Matt. 27:24).

Thelaying on of hands is associated with many meanings in differentcontexts in the Bible. Its symbolic meaning in the context ofsacrifice, however, is still debated. The idea of transfer of theofferer’s guilt, which is explicit in case of the scapegoat inLev. 16:21–22, does not easily apply to the laying on of handsin the context of sacrifice. The laying on of hands, for example, ispart of a fellowship offering, a sacrifice that has little concernwith expiating sin. This has led some scholars to posit the idea thatby laying hands on the animal the offerer either acquires the meritsof the sacrifice or ensures that the sacrifice intended for specificoffering will be used solely for that purpose. The laying on of handsis also associated with a nonsacrificial context: commission for aspecial task. Moses laid hands on Joshua when appointing him leaderof the people of Israel (Num. 27:18–23). In the same way, theIsraelites were instructed to lay hands on the Levites (Num. 8:10).It is also through the laying on of hands that Saul and Barnabas wereappointed as missionaries for the Gentiles (Acts 13:2–3). It isalso associated with miraculous healing (Matt. 9:18) and the gift ofthe Holy Spirit (Acts 8:17–19). (See also Laying on of Hands.)

Idiomaticand figurative uses.The term “hand” forms numerous idiomatic expressions inthe Bible, some of which passed into European languages throughtranslations of the Bible. The following are only selective examples:“To put one’s hand to” means “to undertake”(Deut. 12:7; Luke 9:62); “to slack one’s hand” issynonymous with negligence and neglect (Josh. 10:6); “to hideor bury the hand in the dish” is descriptive of the slothful(Prov. 19:24); “to put one’s life into one’s hand”means to risk one’s life (1Sam. 19:5); “to fill thehands” means to consecrate (Exod. 32:29; NIV: “setapart”). The phrase “hand of God” or “hand ofYahweh” may denote a pestilence (1Sam. 5:6; 6:3, 5). Asimilar usage of “hand of [a god]” as illness is found inboth Ugaritic and Akkadian sources.

Severalfigurative uses of the hand occur in the Bible. The hand oftenconnotes power or strength. When the men of Ai realized theirdilemma, they had no “hand” to flee (Josh. 8:20). Also,the Israelites were commanded to bring a gift according to their“hand” at the Feast of Tabernacles (Deut. 16:17). Thepsalmist rebuked the Israelites for forgetting God’s “hand,”which redeemed them from their oppressor (Ps. 78:42). The hand issometimes synonymous with “side.” The “hand”of the road refers to the side of the road, and the “hand”of a river to its bank. Used alone, “hand” can indicate aplace, as in Deut. 23:12–13, where the Israelites are orderedto designate “a hand” outside the camp for a latrine. Thehand may be used metonymically for the person. In this sense, thepenalty is exacted “from the hand” or “at the hand”of the transgressor (Gen. 9:5; Ezek. 33:8). Finally, “the righthand” connotes a position of prestige or prominence. Jacob’spreference for Ephraim, the second son of Joseph, was expressed bythe laying on of his right hand (Gen. 48:13). Yahweh ordered themessianic king to sit at his right hand (Ps. 110:1). Jesus said,referring to himself, “You will see the Son of Man sitting atthe right hand of the Mighty One and coming on the clouds of heaven”(Matt. 26:64; Mark 14:62).

Along with Abraham and Jacob, Isaac is a central character inthe narratives of Gen. 12–35. Isaac is the offspring of Abrahamand Sarah, the fulfillment of a promise from God of an heir forAbraham (15:4). The promise of offspring is one component in a set(protection and land being some of the others), the provisions of acovenant between God and the patriarchs (12:1–3; 17:1–8;26:2–5). The name “Isaac” is associated with theverb for “laugh” (21:3–7), referring to Sarah’sreaction upon hearing the promise of a child coming well beyond herchildbearing years (18:9–15). Sarah’s incredulity, andAbraham’s sympathy to it, may be witnessed by their attempt toenact fulfillment to the promise through the insemination of Hagar,Sarah’s slave (16:1–4, 16).

Inthe narratives of Gen. 12–35 Isaac is the least prominent ofthe patriarchs. The main event of his life is encapsulated in theincident known as the Akedah, the “binding” (22:1–19).Abraham demonstrates his loyalty to God by complying with a commandto offer Isaac as a sacrifice on Mount Moriah. After an initialinquiry about the absence of a sacrificial beast, Isaac (apparently)passively follows Abraham’s directions in compliance with God’swill. A divine emissary, however, halts Abraham’s actions justprior to the slaying of Isaac.

Theprocurement of Isaac’s wife, Rebekah, by Abraham’sservant is found in Gen. 24:1–67. Like Abraham, Isaac describeshis wife as a sister in order to deflect danger to his person(26:6–11; cf. 12:10–16; 20:1–18). Rebekah bears twosons to Isaac, Esau and Jacob (25:21–26). Through theinstigation and cooperation of Rebekah, Jacob tricks Isaac intoconferring a blessing upon him, one originally intended for Esau(27:1–30).

Precious stones appear in visions and theophanies in theBible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These preciousstones, also used in jewelry, were well known to people in theancient Near East and in the first-century Mediterranean basin.

Jewelryknown in antiquity is broadly divided into two groups: everydayjewelry and fine jewelry. Everyday jewelry, found commonly among thepeople, was made of materials such as bronze, iron, and bone. Finejewelry, on the other hand, consisted of objects crafted from gold orsilver and included costly and precious stones. Jewelry was worn bothby men and women as part of clothing. The ancients also conservedwealth with investments in jewels or used jewels as indicators ofsocioeconomic placing in society.

Mostgold jewelry had sheet metal as its foundation. This sheet metal wasshaped and/or decorated. One form of decoration, filigree, involvedsoldering wiring in a pattern on a background. A later form ofdecoration known as granulation used tiny grains of gold as asubstitute for wires. An additional method of decorating jewelry wasinlaying with colored stones, glass, or other precious items.Engraving was likewise used for decoration.

Jewelryin Antiquity

Jewelryhas been discovered in Babylon dating back as far as 2700 BC.Examples of jewelry from this era were found in cemeteries in thecity of Ur. Examples of ancient jewelry were likewise found incemeteries on the island of Crete, dating back to 2400 BC. Otherspecimens of jewelry come from the Mycenaean world around 1100 BC.Jewelry dating after 800 BC was of high quality. During this periodplaces such as Knossos on Crete and cities such as Corinth and Athensproduced beautiful gold work.

Bythe seventh century BC, the finest jewelry was found on the Greekislands and in Asia Minor. Jewelry in Ephesus was offered to thegoddess Diana, yet was also made for personal adornment. By 600 BC,jewelry became very scarce in Greece. This scarcity lasted for thenext 150 years. Archaeologists postulate that supplies of gold werecut off by the Persians. After the Persians were defeated during theClassical period, some of the finest gold work was produced. CapturedPersian treasures and exploitation of Macedonian mines made gold andprecious stones and metals highly accessible to the Greeks.Consequently, jewelry was readily available during the Hellenisticperiod. The Greeks incorporated a variety of stones in their jewelry:carnelian, chalcedony, amethyst, and garnet, as well as small pearls.Materials and inspiration for the Greeks for certain types of jewelrycame from newly conquered territories. In the early Roman Empirejewelry resembled that seen during the Hellenistic period. Ingeneral, during the Greek and the Roman periods, jewelry wasgold-plated and decorated with costly stones.

Certainwriters in antiquity documented well-known or costly jewelry andprecious stones. One Roman historian described the value of pearls asthe “topmost rank among all things of price.”Correspondingly, he wrote about two pearls owned by Cleopatra, queenof Egypt, known as the largest in history. The Egyptian Book of theDead, dating to around 1500 BC, makes mention of amulets in the shapeof hearts, considered jewelry by some experts. These amulets weremade of carnelian, lapis lazuli, and green feldspar.

Jewelryin the biblical world was known by different terms. An ornamentalcirclet worn singly or as multiples on one’s arms or legs wasknown as a “bangle.” This term, however, does not occurin the Bible. The abundant presence of bangles as artifacts inarchaeological digs is an indicator of their significance in everydaylife in the biblical world. Bangles were stiff ornaments ofrelatively heavy weight. Materials varied: bronze, iron, silver,gold, and so forth. Bangles were of three types: bracelets, anklets,and armlets. They were either solid, complete circles or circletswith two distinct ends. These ends had specific designs, oftenartistically crafted in the shape of animal heads, such as those ofserpents.

Ringslikewise were prevalent in the biblical world. Rings were worn in theears, nose, and around fingers and toes. Nose rings were popularduring the Iron Age (1200–586 BC). In addition, rings were wornon neck cords. Rings not only were worn as articles of adornment butalso were used as signets. Brooches or pins mostly were worn onclothing and were made of wood, bronze, iron, silver, or gold.

Amuletswere common as religious jewelry. Worn as divine protection fromharm, amulets varied from simple to ornate. Egyptian amulets oftenincorporated snake imagery or representations of Egyptian gods.Ancient Near Eastern amulets often were smaller than an inch wide.Greek amulets were colorful and crafted from stones. Christianamulets in the shape of the crucified Christ have also been found.

Althoughnot often worn individually, beads were the most prevalent jewelryitem in the ancient Near East. Beads were strung in bracelets, rings,circlets, and so forth.

Jewelryin the Bible

Manydifferent items of jewelry are found in the Bible, including earrings(Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets(Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11;Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12),rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30;Num. 31:50; 1Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2),headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50;2Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18),and anklets (Isa. 3:20).

Variousarticles of jewelry in the Bible carried significance beyond mereaesthetics. Early in Genesis, bracelets were used to signify thedesire for covenantal marriage. When Abraham’s servantdiscovered Rebekah, a potential bride for Isaac, he gave her a nosering and placed bracelets on her arms to signify that God had chosenher (Gen. 24:22, 47). The bracelets and nose ring weighed over tenshekels. By placing the jewelry on Rebekah’s arm, the servantindicated that a marriage contract was sought. The high value of thejewelry signifies the high bridal price paid for Rebekah.

Earlyin the OT, jewelry was used in temple worship. The law designatedthat the high priest’s breastpiece and ephod contain preciousstones along with setting stones. The stones signified the majestyand holiness of God as his people worshiped in his holy temple (Exod.25:7; 35:9).

Loversflattered one another by comparing physical features to articles offine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’speople appear as a jeweled necklace when God gathers them (Isa.49:18) and are as highly esteemed as a bride adorned with jewels(61:10).

Biblicalauthors also challenged people’s desire for jewelry withadmonitions to seek godly attributes and gifts of God above jewelsand jewelry. Wisdom was to be desired above jewels (Prov. 3:15;8:11), knowledgeable speech above gold and jewels (20:15), and agodly spouse far above jewels (31:10).

Similarto the habits of most ancient cultures, Israelite kings and othernotable leaders wore jewelry of special significance. Like otherkings of antiquity, Saul wore armlets and a crown (2Sam. 1:10),which were intended to signify royalty and competence in militaryaffairs. Such jewelry typically carried insignias that denotedfeatures of national and royal identity. The victorious warrior inRev. 19 wears many diadems (crowns) in order to signify his unmatchedpower (19:12). He has more than one crown, and even more than sevendiadems, which is the number of diadems that the dragon has (12:3).

Attimes, jewelry carried negative connotations, especially whenacquired within polytheistic trends of society or else designed as anobject of worship. Even Jacob was found burying his jewelry thataccompanied his foreign idols (Gen. 35:4). Such instances lendcredence to theories that even early Hebrew faith wrangled withpolytheism and was infused with its many golden artifacts. Gideonmade an ephod from the sparkling plunder (rings and pendants) of theMidianites (Judg. 8:21). This ephod became an object of worship forthe Israelites and greatly offended God.

Kingshad signet rings that contained their own personalized engravings.The engravings were made by stonecutters who carefully worked thesmall semiprecious stones atop the rings. Throughout the OT, ringswere used to make impressions on official documents (Exod. 28:11;1Kings 21:8; Esther 8:8). Prophets used signet rings to sealprophecies that were of grave importance for the nation (Isa. 8:16;Jer. 32:10). Unique rings were designed by notable families in orderto signify the honor of the patriarch. Of special interest is theusage of the ring in Jesus’ parable of the prodigal son. Thering was placed on the returning son’s finger to show theradical grace of the father, who was willing to join his honor to hisson’s shame (Luke 15:22) as the son was brought back into thehousehold.

Incertain NT writings, women are admonished not to adorn themselveswith external jewelry (1Tim. 2:9; 1Pet. 3:3), as this wasa sign of materialism and immodesty. In Rev. 21, jewels appear inJohn’s depiction of the new Jerusalem: it is a city of majesticbeauty adorned with precious jewels, gates of pearls, and streets ofgold (21:18–21).

Precious stones appear in visions and theophanies in theBible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These preciousstones, also used in jewelry, were well known to people in theancient Near East and in the first-century Mediterranean basin.

Jewelryknown in antiquity is broadly divided into two groups: everydayjewelry and fine jewelry. Everyday jewelry, found commonly among thepeople, was made of materials such as bronze, iron, and bone. Finejewelry, on the other hand, consisted of objects crafted from gold orsilver and included costly and precious stones. Jewelry was worn bothby men and women as part of clothing. The ancients also conservedwealth with investments in jewels or used jewels as indicators ofsocioeconomic placing in society.

Mostgold jewelry had sheet metal as its foundation. This sheet metal wasshaped and/or decorated. One form of decoration, filigree, involvedsoldering wiring in a pattern on a background. A later form ofdecoration known as granulation used tiny grains of gold as asubstitute for wires. An additional method of decorating jewelry wasinlaying with colored stones, glass, or other precious items.Engraving was likewise used for decoration.

Jewelryin Antiquity

Jewelryhas been discovered in Babylon dating back as far as 2700 BC.Examples of jewelry from this era were found in cemeteries in thecity of Ur. Examples of ancient jewelry were likewise found incemeteries on the island of Crete, dating back to 2400 BC. Otherspecimens of jewelry come from the Mycenaean world around 1100 BC.Jewelry dating after 800 BC was of high quality. During this periodplaces such as Knossos on Crete and cities such as Corinth and Athensproduced beautiful gold work.

Bythe seventh century BC, the finest jewelry was found on the Greekislands and in Asia Minor. Jewelry in Ephesus was offered to thegoddess Diana, yet was also made for personal adornment. By 600 BC,jewelry became very scarce in Greece. This scarcity lasted for thenext 150 years. Archaeologists postulate that supplies of gold werecut off by the Persians. After the Persians were defeated during theClassical period, some of the finest gold work was produced. CapturedPersian treasures and exploitation of Macedonian mines made gold andprecious stones and metals highly accessible to the Greeks.Consequently, jewelry was readily available during the Hellenisticperiod. The Greeks incorporated a variety of stones in their jewelry:carnelian, chalcedony, amethyst, and garnet, as well as small pearls.Materials and inspiration for the Greeks for certain types of jewelrycame from newly conquered territories. In the early Roman Empirejewelry resembled that seen during the Hellenistic period. Ingeneral, during the Greek and the Roman periods, jewelry wasgold-plated and decorated with costly stones.

Certainwriters in antiquity documented well-known or costly jewelry andprecious stones. One Roman historian described the value of pearls asthe “topmost rank among all things of price.”Correspondingly, he wrote about two pearls owned by Cleopatra, queenof Egypt, known as the largest in history. The Egyptian Book of theDead, dating to around 1500 BC, makes mention of amulets in the shapeof hearts, considered jewelry by some experts. These amulets weremade of carnelian, lapis lazuli, and green feldspar.

Jewelryin the biblical world was known by different terms. An ornamentalcirclet worn singly or as multiples on one’s arms or legs wasknown as a “bangle.” This term, however, does not occurin the Bible. The abundant presence of bangles as artifacts inarchaeological digs is an indicator of their significance in everydaylife in the biblical world. Bangles were stiff ornaments ofrelatively heavy weight. Materials varied: bronze, iron, silver,gold, and so forth. Bangles were of three types: bracelets, anklets,and armlets. They were either solid, complete circles or circletswith two distinct ends. These ends had specific designs, oftenartistically crafted in the shape of animal heads, such as those ofserpents.

Ringslikewise were prevalent in the biblical world. Rings were worn in theears, nose, and around fingers and toes. Nose rings were popularduring the Iron Age (1200–586 BC). In addition, rings were wornon neck cords. Rings not only were worn as articles of adornment butalso were used as signets. Brooches or pins mostly were worn onclothing and were made of wood, bronze, iron, silver, or gold.

Amuletswere common as religious jewelry. Worn as divine protection fromharm, amulets varied from simple to ornate. Egyptian amulets oftenincorporated snake imagery or representations of Egyptian gods.Ancient Near Eastern amulets often were smaller than an inch wide.Greek amulets were colorful and crafted from stones. Christianamulets in the shape of the crucified Christ have also been found.

Althoughnot often worn individually, beads were the most prevalent jewelryitem in the ancient Near East. Beads were strung in bracelets, rings,circlets, and so forth.

Jewelryin the Bible

Manydifferent items of jewelry are found in the Bible, including earrings(Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets(Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11;Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12),rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30;Num. 31:50; 1Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2),headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50;2Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18),and anklets (Isa. 3:20).

Variousarticles of jewelry in the Bible carried significance beyond mereaesthetics. Early in Genesis, bracelets were used to signify thedesire for covenantal marriage. When Abraham’s servantdiscovered Rebekah, a potential bride for Isaac, he gave her a nosering and placed bracelets on her arms to signify that God had chosenher (Gen. 24:22, 47). The bracelets and nose ring weighed over tenshekels. By placing the jewelry on Rebekah’s arm, the servantindicated that a marriage contract was sought. The high value of thejewelry signifies the high bridal price paid for Rebekah.

Earlyin the OT, jewelry was used in temple worship. The law designatedthat the high priest’s breastpiece and ephod contain preciousstones along with setting stones. The stones signified the majestyand holiness of God as his people worshiped in his holy temple (Exod.25:7; 35:9).

Loversflattered one another by comparing physical features to articles offine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’speople appear as a jeweled necklace when God gathers them (Isa.49:18) and are as highly esteemed as a bride adorned with jewels(61:10).

Biblicalauthors also challenged people’s desire for jewelry withadmonitions to seek godly attributes and gifts of God above jewelsand jewelry. Wisdom was to be desired above jewels (Prov. 3:15;8:11), knowledgeable speech above gold and jewels (20:15), and agodly spouse far above jewels (31:10).

Similarto the habits of most ancient cultures, Israelite kings and othernotable leaders wore jewelry of special significance. Like otherkings of antiquity, Saul wore armlets and a crown (2Sam. 1:10),which were intended to signify royalty and competence in militaryaffairs. Such jewelry typically carried insignias that denotedfeatures of national and royal identity. The victorious warrior inRev. 19 wears many diadems (crowns) in order to signify his unmatchedpower (19:12). He has more than one crown, and even more than sevendiadems, which is the number of diadems that the dragon has (12:3).

Attimes, jewelry carried negative connotations, especially whenacquired within polytheistic trends of society or else designed as anobject of worship. Even Jacob was found burying his jewelry thataccompanied his foreign idols (Gen. 35:4). Such instances lendcredence to theories that even early Hebrew faith wrangled withpolytheism and was infused with its many golden artifacts. Gideonmade an ephod from the sparkling plunder (rings and pendants) of theMidianites (Judg. 8:21). This ephod became an object of worship forthe Israelites and greatly offended God.

Kingshad signet rings that contained their own personalized engravings.The engravings were made by stonecutters who carefully worked thesmall semiprecious stones atop the rings. Throughout the OT, ringswere used to make impressions on official documents (Exod. 28:11;1Kings 21:8; Esther 8:8). Prophets used signet rings to sealprophecies that were of grave importance for the nation (Isa. 8:16;Jer. 32:10). Unique rings were designed by notable families in orderto signify the honor of the patriarch. Of special interest is theusage of the ring in Jesus’ parable of the prodigal son. Thering was placed on the returning son’s finger to show theradical grace of the father, who was willing to join his honor to hisson’s shame (Luke 15:22) as the son was brought back into thehousehold.

Incertain NT writings, women are admonished not to adorn themselveswith external jewelry (1Tim. 2:9; 1Pet. 3:3), as this wasa sign of materialism and immodesty. In Rev. 21, jewels appear inJohn’s depiction of the new Jerusalem: it is a city of majesticbeauty adorned with precious jewels, gates of pearls, and streets ofgold (21:18–21).

(1)Rebekah’sbrother (Gen. 24:29) and Rachel and Leah’s father (29:16).Laban is involved in the betrothal of Rebekah to Isaac (24:29–51),but he is best known for his deceitfulness and trickery, especiallyin his dealings with his nephew Jacob (29:1–31:55). Jacob,following his own crafty acquisition of Esau’s birthright andIsaac’s blessing, fled to Laban’s home in Harran, locatedin Paddan Aram. After his arrival, Jacob agreed to serve Laban forseven years in order to marry his younger daughter, Rachel. Similarto Jacob’s deception of his blind father, Laban secretly gaveJacob his oldest daughter, Leah, instead of Rachel on his weddingnight. To justify his actions, Laban appealed to the societal customthat the oldest must be married first, and he demanded seven moreyears of labor from Jacob in order for him to marry Rachel.

Labanis characterized by this type of self-centeredness throughout thenarrative. He continued to cheat Jacob, knowing that Jacob was thekey to his own prosperity. Jacob remained in Laban’s home fortwenty years (Gen. 31:41) but afterward fled with his family andpossessions. Laban stopped Jacob on the way, and the two made acovenant (31:43–54).

(2)Oneof the places named to identify the location of Moses’ speechto the Israelites concerning God’s commands (Deut. 1:1).

The KJV translation for a young girl, an unmarried woman orvirgin, or a female servant. At least five Hebrew words are used torefer to such women. Betulah refers to an unmarried virgin or a youngwoman who has had no sexual experience (Gen. 24:16; Job 31:1; Exod.22:16–17). A man who forcefully lay with such a woman wasexpected to marry her (Deut. 22:13–19). When David was old, avirgin was found to lie at his side to keep him warm (1Kings1:2). Israel as a nation is identified as a young virgin (Jer. 31:4).The second term is ’amah, translated “bondwoman,”“maidservant,” “maid,” “bondmaid,”“servant,” or “female servant” (Gen. 20:17;Exod. 2:5). The third is shipkhah, which refers to a female slave whois of close kinship to her master (Gen. 29:24). The fourth isna’arah, which is translated “unmarried girl”(Esther 2:4 [NIV: “young woman”]) or “servant”(Esther 4:4 [NIV: “female attendant”]; Ruth 2:23). Thefifth is ’almah, which is translated “girl” (Exod.2:8), “virgin” (Isa. 7:14), or “maiden”(Prov. 30:19 [NIV: “young woman”]).

Inthe NT, several Greek words are sometimes translated as “maiden”in the KJV. Parthenos refers to a “virgin,” male orfemale (Matt. 1:23; Acts 21:9; Rev. 14:4). Pais generally means “ayoung girl,” “maiden,”or “child” (Luke 8:51, 54). Paidiskē refers to a“female slave,” “servant maid,” or “servantgirl” (Mark 14:66; Luke 12:45). The word korasion refers to a“girl” or “little girl” (Matt. 9:24–25).Nymphē refersto a “young wife” or “bride” (Luke 12:53;Rev. 21:2).

The KJV translation for a young girl, an unmarried woman orvirgin, or a female servant. At least five Hebrew words are used torefer to such women. Betulah refers to an unmarried virgin or a youngwoman who has had no sexual experience (Gen. 24:16; Job 31:1; Exod.22:16–17). A man who forcefully lay with such a woman wasexpected to marry her (Deut. 22:13–19). When David was old, avirgin was found to lie at his side to keep him warm (1Kings1:2). Israel as a nation is identified as a young virgin (Jer. 31:4).The second term is ’amah, translated “bondwoman,”“maidservant,” “maid,” “bondmaid,”“servant,” or “female servant” (Gen. 20:17;Exod. 2:5). The third is shipkhah, which refers to a female slave whois of close kinship to her master (Gen. 29:24). The fourth isna’arah, which is translated “unmarried girl”(Esther 2:4 [NIV: “young woman”]) or “servant”(Esther 4:4 [NIV: “female attendant”]; Ruth 2:23). Thefifth is ’almah, which is translated “girl” (Exod.2:8), “virgin” (Isa. 7:14), or “maiden”(Prov. 30:19 [NIV: “young woman”]).

Inthe NT, several Greek words are sometimes translated as “maiden”in the KJV. Parthenos refers to a “virgin,” male orfemale (Matt. 1:23; Acts 21:9; Rev. 14:4). Pais generally means “ayoung girl,” “maiden,”or “child” (Luke 8:51, 54). Paidiskē refers to a“female slave,” “servant maid,” or “servantgirl” (Mark 14:66; Luke 12:45). The word korasion refers to a“girl” or “little girl” (Matt. 9:24–25).Nymphē refersto a “young wife” or “bride” (Luke 12:53;Rev. 21:2).

Although essentially characterized by bearing offspring, amother is associated with much more in the Bible. Especiallyprominent are the characteristic ways in which a mother relates toher children: she tends to their needs (1Thess. 2:7), looksafter their welfare (1Kings 3:16–27), comforts them (Ps.131:2), and instructs them (Prov. 1:8; 31:1).

Motherhoodis held in high regard. Bearing a child is an occasion for rejoicing(Gen. 4:1; Ps. 113:9). A virtuous and industrious mother is praisedby her children and husband alike (Prov. 31:28). The Bible describesa mother both crowning a king (Song 3:11) and sitting beside histhrone (1Kings 2:19). The death of a mother brings extremesorrow (Gen. 24:67; Ps. 35:14). Furthermore, God’s promises areoften associated with the birth of a child (e.g., Gen. 3:15; 12:2–3;Judg. 13:3; Isa. 7:14). Mary is blessed among women as the mother ofJesus Christ (Luke 1:42–45). Finally, the Bible protects thedignity of a mother as it does that of the father. The law requireshonor and reverence for both father and mother (Exod. 20:12; Lev.19:3; Deut. 5:16) and condemns to death those who strike or curseeither parent (Exod. 21:15, 17; Lev. 20:9).

Thereis also great concern that adult children look after the welfare oftheir parents as a means of honoring them. David makes provisions forhis parents as he flees from Saul (1Sam. 22:3–4). Jesuscondemns the Pharisees and the scribes for taking the resources duetheir parents and offering them as a gift to God instead (Matt.15:4–6). Even Jesus’ final act upon the cross is toensure the welfare of his mother by defining her relationship withthe Beloved Disciple as mother and son (John 19:26–27). On theother hand, Jesus makes clear that concern for one’s family issubordinate to discipleship to him (Matt. 10:37; Mark 3:35; Luke14:26).

Theword “mother” also carries symbolic or metaphoricalsenses. Sometimes the “mother” is a fitting example ofother things or persons like it, such as Babylon the Great as themother of prostitutes and earthly abominations (Rev. 17:5). In theextended analogy between Hosea’s marriage and God’srelationship to Israel, the nation is called a “mother,”and its inhabitants are her “children” (Hos. 2:4; 4:5;cf. Isa. 50:1; Jer. 50:12). The image of a mother may also refer to alarge city (2Sam. 20:19; Gal. 4:26).

Mentioned only in the OT in most Bible versions (MSG uses“nose” in the NT as part of English idioms; e.g., Matt.13:57; 21:32), the nose often is referred to in the context ofjewelry, as nose rings for women were a fine adornment in ancientHebrew culture (Gen. 24:47; Ezek. 16:12), in some cases indicative ofextravagance (Isa. 3:16–24). Other times, a stronger partywould direct a weaker party by means of a hook or a cord in theirnose (2Kings 19:28; 2Chron. 33:11; Job 40:24).

TheHebrew word for nose, ’ap, could be used metaphorically foranger, much as English speakers might say that an angry person “hassteam coming out of his nose.” Thus, the NIV’s “[he]became angry” can translate the Hebrew phrase “[his] noseburned” (Gen. 30:2; Judg. 10:7). The same Hebrew term can alsorefer to nostrils. The NIV uses the translation “nostrils”several times in the OT, often in poetry, usually in connection withbreath (Gen. 2:7; 7:22; 2Sam. 22:16 [cf. Ps. 18:15]; Job 27:3)or as a source of smoke (2Sam. 22:9 [cf. Ps. 18:8]; Job 41:20).

TheHebrews also used ’ap to refer to the entire face, normallywhen a person was bowing facedown. In such instances, “boweddown with his face to the ground” translates the Hebrew phrase“bowed down with nostrils [’appayim] toward the ground”(Gen. 19:1; 1Sam. 25:41).

The obligations of relationships within ancient societies andbetween social groups were frequently reinforced by means of oaths,and the practice of oath making (by both God and people) is witnessedto in the pages of the Bible. The name of God was frequently invoked(Judg. 8:19; 2Kings 2:2), but oaths were not to be made usingthe names of foreign deities (Ps. 16:4). For this reason, when anoath was broken, God’s name was profaned (Lev. 19:12). To takean oath was to ask God to witness what was promised, and it invitedhim to act as avenger if the promise was broken (Gen. 31:50; 1Sam.12:3). This made oath taking a religious act, and so oaths often weremade at sanctuaries and under the supervision of cultic officials(Num. 5:11–31; Judg. 11:11; Hos. 4:15).

Thewords of an oath were accompanied by various gestures, such asputting a hand “under the thigh” (near the genitals?)(Gen. 24:2; 47:29) or raising the right hand to heaven (Gen. 14:22;Deut. 32:40; Rev. 10:5–6). Daniel 12:7 depicts a particularlysolemn oath, involving the raising of both hands. By invoking God’sname, an oath invited God to punish the oath breaker, as in Ruth1:17: “May the Lord deal with me, be it ever so severely”(for similar wording, see 1Sam. 3:17; 14:44; 2Sam. 3:9).Such a self-maledictory oath may have been accompanied by the gestureof a hand at the throat, signifying the death penalty forinfringement. People brought a curse upon themselves if an oath wasbroken (e.g., Num. 5:22), either for doing what was wrong (Num. 5:22;1Sam. 19:6) or for not speaking the truth (e.g., Mark 14:71).Two Hebrew words are used in respect to oaths; the stronger one canactually mean a “curse.” The more common word forswearing may relate to the number seven, due to the ceremonies thatcould accompany oath making. For example, Abraham set aside seven ewelambs (Gen. 21:22–31).

Inthe Bible, God is portrayed as binding himself by oaths, most notablyhis sworn promises to Abraham (Gen. 22:16–18; 50:24). This factis used by the author of Hebrews in an argument designed to assurereaders that God meant what he said when he made promises to hispeople (Heb. 6:13–18). The coming of Jesus fulfilled the termsof that oath (Luke 1:73). So too the Davidic covenant was supportedby a divine oath (Pss. 89:35, 49; 110:4; 132:11), and this wasfulfilled by the enthronement of Christ at his resurrection andascension (Acts 2:30–33).

Jesus’teaching on oaths (Matt. 5:33–37) does not necessarilycontradict OT legislation (cf. Lev. 19:12; Num. 30:2; Deut. 23:21–23)but rather brings out the true heart of God behind the legislation.Oaths are unnecessary, Jesus said, for those who habitually tell thetruth. An emphatic yes or no is all that is needed. The teaching ofJames 5:12 reflects what is found in Jesus’ teaching on thissubject. This may not outlaw all oath taking, and certainly theapostle Paul did not understand there to be a blanket prohibition ofoaths, for in his letters he is on record as making oaths (Gal. 1:20;Phil. 1:8).

The wife of Abraham, the father of Israel and God’schosen people. Thus, Sarah is a matriarch (mother) of Israel alongwith Rebekah and Rachel. When first introduced, her name is given as“Sarai,” but God changes it to “Sarah” (atthe same time Abram’s name is changed to “Abraham”[Gen. 17:15–16]). Both names mean “princess.” Thesignificance of the change may be subtle, since “Sarai”is an East Semitic version of West Semitic “Sarah,”indicating her transition from Mesopotamia to the promised land.

Accordingto Gen. 11:29–30, Sarai was married to Abram before theyentered the promised land. The passage also announces that she wasbarren. Since an essential part of the divine promises to Abram isthat he will be father to a great nation, the lack of offspring is aconsiderable problem and propels much of the plot of the narrative(esp. Gen. 12–26).

Inbrief, Sarai’s inability to conceive is an obstacle to thefulfillment of the promise and is a threat to Abram’s faith.Thus, when a famine forces them to go to Egypt to survive, he tellshis wife to lie about her status by saying that she is his sister.Although it is true that she is his half sister, the statement is alie because he hides the most relevant part of his relationship withher and puts the matriarch in danger (Gen. 12:10–20; 20:12).Abraham’s faith (the narrative does not reveal Sarah’sthinking except perhaps in Gen. 18:10–15, when she laughs atthe thought of giving birth in her old age) in God’s ability tofulfill the promise fluctuates, and he certainly has not come to aconsistent position of trust even just before the birth of Isaac(Gen. 20). As a matter of fact, acting on fear and trying to producean heir, Abraham takes a concubine, Hagar, who gives birth toIshmael. Sarah’s relationship with Hagar is troubled (Gen. 16),and Sarah treats her harshly and eventually has Hagar and Ishmaelexpelled from their camp (21:8–21).

Eventually,in advanced old age, Sarah gives birth to Isaac, the child of thepromise (Gen. 21:1–7). Sarah is not mentioned in the story ofthe “binding of Isaac,” the focus again being onAbraham’s faith.

Sarahpredeceases Abraham, and he buys a field from Ephron the Hittite inorder to bury her (Gen. 23), the first part of the promised landowned by the people of promise. This location near Hebron became theburial spot of Abraham and other patriarchs.

LaterOT literature often looks back on Abraham as patriarch, but only Isa.51:2 explicitly mentions Sarah in the role of cofounder of the peopleof God. She is mentioned also in the NT, along with Abraham, as theone through whom God brings the promise of a son to fulfillment (Rom.4:19; 9:9; Heb. 11:11). In 1Pet. 3:6 Sarah is put forward as amodel of wifely submission because she obeys Abraham and refers tohim as her lord (likely a reference to the Greek version of Gen.18:12).

A precious metal used in the ancient world and the Bible as ameasure of wealth (Gen. 13:2) and a medium of exchange (Deut. 2:28).The minting of coins did not begin until the very end of the OT, sothe hundreds of earlier scriptural references to money were tosilver. Ancient peoples used animals, grain, or other commodities tobarter (Hos. 3:2) or pay taxes, but substituting smaller, more easilyhandled pieces of precious metal had obvious advantages, and silverserved as a standard medium of exchange in the land of the Bible.

Silverhad to be mined and purified before serving as an object of value.Silver ore was crushed, washed, strained, and heated to removeundesired materials (dross), a process that God used to symbolizespiritual purification (Ps. 66:10; Ezek. 22:18–22). Smiths thenformed the refined silver (or gold or bronze) into pure pieces ofmetal that functioned as money (Gen. 23:15–16), war plunder(2Sam. 8:11), jewelry (Gen. 24:53), household items (2Tim.2:20), or other desired objects. These other objects includedtrumpets (Num. 10:2) and implements used in worshiping God (Exod.26:19–25) or items for illicit or pagan worship (Judg. 17:4;Acts 19:24). The Bible notes that the value and stability of silverare transient in light of eternity (1Cor. 3:12–13; James5:3).

Sisters play a major role in many OT narratives. Sarah wasAbraham’s half sister (Gen. 20:12; marriage or intercourse withone’s half sister was later prohibited [Lev. 18:11; 20:17]).More than once he sought to protect himself in a cowardly way bypresenting her as his sister, not mentioning that she was also hiswife (Gen. 12:10–12; 20). Isaac repeated the sin of his father(Gen. 26). Jacob loved Rachel but was deceived by her father Labaninto marrying her older sister Leah, initiating one of the mostvicious sibling rivalries in the Bible. Miriam, the sister of Moses,was a prophet and an important leader in her own right (Exod. 15:20;but see Num. 12:1, when she challenged Moses’ authority). Amnonbegan a bitter feud with his half brother Absalom when Amnon rapedAbsalom’s sister Tamar (2Sam. 13). Jeremiah and Ezekielboth depict the northern and southern kingdoms as unfaithful sisters(Jer. 3:6–10; Ezek. 23; cf. Ezek. 16).

Certainbiblical stories indicate that sisters were protected by brothersrather than fathers. It is Laban who negotiates the terms of hissister Rebekah’s marriage to Isaac (Gen. 24). Dinah is avengedand defended by her brothers; Jacob does nothing (Gen. 34). Tamarcomes under Absalom’s protection, not David’s (2Sam.13). In Song of Songs, it is the brothers, not the parents, whosupervise the girl (1:6) and who discuss her protection until shecomes of age (8:8–9), though she declares she is able to takecare of herself (8:10).

Inthe NT, the most famous sisters are Mary and Martha (Luke 10:38–42),who mourn the death of their beloved brother, Lazarus (John 11).Throughout the NT, the members of the church are often referred to as“brothers and sisters” (e.g., Matt. 18:15; Acts 6:3;1Cor. 12:1; Phil. 4:8; James 1:2; 1John 3:13; many modernBible versions [such as GW, NIV, NLT, NRSV] translate the Greek termadelphoias including both men and women), carrying on Jesus’redefinition of the family: “whoever does the will of my Fatherin heaven is my brother and sister and mother” (Matt. 12:50).See also Brotherly Love; Brothers and Sisters, Jesus’.

The obligations of relationships within ancient societies andbetween social groups were frequently reinforced by means of oaths,and the practice of oath making (by both God and people) is witnessedto in the pages of the Bible. The name of God was frequently invoked(Judg. 8:19; 2Kings 2:2), but oaths were not to be made usingthe names of foreign deities (Ps. 16:4). For this reason, when anoath was broken, God’s name was profaned (Lev. 19:12). To takean oath was to ask God to witness what was promised, and it invitedhim to act as avenger if the promise was broken (Gen. 31:50; 1Sam.12:3). This made oath taking a religious act, and so oaths often weremade at sanctuaries and under the supervision of cultic officials(Num. 5:11–31; Judg. 11:11; Hos. 4:15).

Thewords of an oath were accompanied by various gestures, such asputting a hand “under the thigh” (near the genitals?)(Gen. 24:2; 47:29) or raising the right hand to heaven (Gen. 14:22;Deut. 32:40; Rev. 10:5–6). Daniel 12:7 depicts a particularlysolemn oath, involving the raising of both hands. By invoking God’sname, an oath invited God to punish the oath breaker, as in Ruth1:17: “May the Lord deal with me, be it ever so severely”(for similar wording, see 1Sam. 3:17; 14:44; 2Sam. 3:9).Such a self-maledictory oath may have been accompanied by the gestureof a hand at the throat, signifying the death penalty forinfringement. People brought a curse upon themselves if an oath wasbroken (e.g., Num. 5:22), either for doing what was wrong (Num. 5:22;1Sam. 19:6) or for not speaking the truth (e.g., Mark 14:71).Two Hebrew words are used in respect to oaths; the stronger one canactually mean a “curse.” The more common word forswearing may relate to the number seven, due to the ceremonies thatcould accompany oath making. For example, Abraham set aside seven ewelambs (Gen. 21:22–31).

Inthe Bible, God is portrayed as binding himself by oaths, most notablyhis sworn promises to Abraham (Gen. 22:16–18; 50:24). This factis used by the author of Hebrews in an argument designed to assurereaders that God meant what he said when he made promises to hispeople (Heb. 6:13–18). The coming of Jesus fulfilled the termsof that oath (Luke 1:73). So too the Davidic covenant was supportedby a divine oath (Pss. 89:35, 49; 110:4; 132:11), and this wasfulfilled by the enthronement of Christ at his resurrection andascension (Acts 2:30–33).

Jesus’teaching on oaths (Matt. 5:33–37) does not necessarilycontradict OT legislation (cf. Lev. 19:12; Num. 30:2; Deut. 23:21–23)but rather brings out the true heart of God behind the legislation.Oaths are unnecessary, Jesus said, for those who habitually tell thetruth. An emphatic yes or no is all that is needed. The teaching ofJames 5:12 reflects what is found in Jesus’ teaching on thissubject. This may not outlaw all oath taking, and certainly theapostle Paul did not understand there to be a blanket prohibition ofoaths, for in his letters he is on record as making oaths (Gal. 1:20;Phil. 1:8).

While a modern understanding of the word “truth”suggests a direct correspondence to fact or reality, Scripturepresents truth in broader terms.

OldTestament.The OT not only portrays truth as an honest factual account but alsoplaces it within a relationship characterized by faithfulness andreliability. The Hebrew word translated as “truth,”’emet, also is translated as “faithfulness,”“security,” “reliability.” The word oftenappears juxtaposed to words that involve a relationship, including“love” (Ps. 26:3), “kindness” (Gen. 24:27),“mercy” (Ps. 40:11), “justice” (Isa.59:14–15), and “righteousness” (Isa. 48:1). Truthis attributed primarily not to external facts, but rather to a personor community in faithfulness.

Oftendescribed as something that belongs to God (Ps. 25:5), truth isassociated with his love (26:3). Yahweh is the God of truth (31:5)and is near to all who call on him in truth (145:18). God’struth protects (140:11) and guides (43:3). Following God meanswalking in his truth (26:3). God speaks the truth (Isa. 45:19) andvalues truth (Prov. 12:22), and he expects his people to do the same(Prov. 23:23).

Ofteninvolving speech, truth is a crucial element for justice in acommunity, especially in a court setting. A truthful witness gives anhonest testimony and brings healing, but a false witness tells liesand brings destruction (Prov. 12:17–18). Yet only the truthwill endure (12:19). Truth is needed to make sound judgments (Zech.8:16). The absence of truth in Israel’s society is denounced bythe prophets, who declare truth to have stumbled (Isa. 59:14) andeven to have perished (Jer. 7:28). In Jer. 5:1 it is said that Godwill forgive the entire city of Jerusalem if one person is found whodeals honestly and seeks the truth (cf. Gen. 18:26–32). No suchperson is found. Nevertheless, it is God’s vision for Jerusalemto be called the “City of Truth” (Zech. 8:3 NASB, NKJV).

SeveralOT narratives display how truth may not be evident in everyrelationship. In 1Kings 22:16 (//2Chron. 18:15)King Ahab makes the prophet Micaiah repeatedly swear to be tellingGod’s truth because he (rightly) suspects the prophet of lying.As an Egyptian ruler, Joseph requires his brothers to prove the truthof their words (Gen. 42:16), perhaps keeping in mind the history ofhis ancestor Abraham’s dealings with the Egyptian king(12:10–20). Sometimes the truth of one relationship holdspriority over duties involved in another relationship. For example,in Exod. 1:15–21 the Hebrew midwives have a truthfulrelationship with (Hebrew) babies and with God even as they lie tothe king of Egypt.

NewTestament.In the NT, truth signifies the gospel (Eph. 1:13) as well as Jesushimself (John 14:6). Whereas Pilate asks, “What is truth?”(John 18:38), the NT answers, “Jesus!” The topic of truthis predominant in the Gospel of John. Jesus is full of grace andtruth (John 1:14), tells the truth he heard from God (8:44), and infact is the truth (5:33). Truth involves action. Whoever lives by thetruth comes out of darkness into the light (3:21). Worship of Godmust be done in spirit and in truth (4:23–24). It is the truththat will set people free (8:32). Jesus calls the Holy Spirit the“Spirit of truth” (15:26), whose role is to guide thefollowers of Jesus in all truth, speaking what he hears from theFather (John 15–16).

Althoughthe topic of truth is seldom mentioned in the Synoptic Gospels, thephrase “I tell you the truth” is attributed to Jesusseventy-eight times (e.g., Matt. 5:18; 6:2; Mark 8:12; 9:41; Luke9:27; 23:43; John 1:51; 13:21 NCV), showing it to be a major theme.The apostle Paul reminds the church at Corinth that love rejoiceswith the truth (1Cor. 13:6). Truth describes not only knowledgeof reality (Acts 24:8) but also the knowledge of Christ (2Cor.11:10) as well as the type of life that a follower of Christ shouldexhibit (Gal. 2:14; Titus 1:1). Truth can be distorted (Acts 20:30),suppressed (Rom. 1:18), and rejected (Rom. 2:8). While truth caninvolve speech (Eph. 4:15), those who belong to the truth show it bytheir love (1John 1:6; 3:18–20).

In the harsh desert of the Middle East, a veil is usefulprotection from the sun and windblown sand. While Hebrew women tendto appear without veils (Gen. 12:14; 24:16; 29:10; 1Sam. 1:12),dressing in veils in public may have been considered appropriate forwomen of certain status (Song 4:1, 3; 5:7; 6:7), so that forcedremoval becomes an act of shaming (Isa. 3:18–19; 47:2; Ezek.13:21).

However,in the Bible, veils also serve as more than protection from theelements. Rebekah puts on a veil in deference before encountering herfuture husband, Isaac (Gen. 24:65). Tamar veiled herself in order todeceive Judah, her father-in-law, into sleeping with her (Gen.38:14–19). And judgment is said to await the women who “makeveils of various lengths for their heads in order to ensnare people”(Ezek. 13:18, 21).

Perhapsthe most celebrated of veils in the Bible is the veil (masweh) wornby Moses over his face in order to keep its glow, caused by hisencounter with God, from affecting the people (Exod. 34:33, 35). Aveil also hung at the entrance of the tabernacle (Exod. 26:36, 37),while another significant veil hung in the tabernacle and the temple,separating the holy place from the most holy place (2Chron.3:14), into which the high priest entered but once a year (on YomKippur) for the atonement of sin (Exod. 30:10; Heb. 9:3). This veilwas torn in two when Jesus died (Matt. 27:51; Mark 15:38; Luke23:45), symbolizing open access into the presence of God (Heb.10:20).

Godis figuratively described as being veiled by clouds that keep us fromhis sight (Job 22:14), while divine judgment can be characterized asthe “veil over their hearts” (Lam. 3:65).

Inthe NT, Paul requires women to veil their heads, particularly inworship, while veiling of the head by men is considered inappropriate(1Cor. 11:6–7; cf. Isa. 3:17–18). He also comparesMoses’ veiled and fading glory to the surpassing and unfadingglory of the ministry of the Spirit (2Cor. 3:7–14) andsays of the spiritually blind that “a veil covers theirhearts,” blinding them to God’s grace that comes throughChrist (3:15). The gospel is veiled to those that are perishing(4:3); however, this veil is removed by the Spirit when one turns toChrist (3:16–18).

Unlike a spring, a well allows access to subterranean waterthrough a shaft that has been dug into the ground. Wells typicallywere deep and lined with stone or baked brick for stability, oftencapped with heavy stone to prevent exploitation. In an aridenvironment, wells were invaluable to the community. Here, livestockwere watered and conversations were held (Gen. 24:10–27;29:1–14; John 4:6–8). Figuratively, the well is used of alover (Song 4:15), an adulteress (Prov. 23:27), and a city (Jer.6:7). Wells commonly were named (Gen. 21:25–31 [Beersheba,“well of an oath”]) and often fought over (Gen. 21:25–30;26:18).

Threekinds of “well encounters” can be seen in Scripture:(1)human being with deity (Gen. 16:7–14), (2)clanwith clan (26:20), and (3)man with woman (29:1–14). Thelatter became highly developed as a betrothal-type scene thatincluded standard elements: stranger’s arrival (=otherness),meeting (=bond), paternal announcement (=hospitality),and domestic invitation (=acceptance) (see Rebekah [Gen. 24];Jacob and Rachel [Gen. 29:1–14]; Moses and Zipporah [Exod.2:15–22]).

Jesus’encounter with the Samaritan woman (John 4:1–42) draws onmultiple aspects of a well encounter: divine (Jesus) with human (thewoman), Jew and Samaritan, a traveler, foreign (i.e., hostile) land,refreshment, announcement, invitation, and so on. However, nowJacob’s well (4:6) hosts Jesus’ presentation of himselfas the groom whom she has been seeking (4:26). The patriarch’swell becomes a symbol of salvation, just as water becomes a metaphorfor transformation (4:14–15). What could have been another“well of nationality” conflict (John 4:9, 11–12[cf. Gen. 26:20: “Esek= argument”]) was elevated toa “living water” conversion (John 4:10, 13–15 [cf.Gen. 16:14: “Beer Lahai Roi= well of the Living One whosees me”]). Her plea “Come, see a man” (John 4:29)echoes an earlier “outcast,” Hagar, who exclaimed, “Ihave now seen the One who sees me” (Gen. 16:13).

The blessings and curses of Scripture are grounded in aworldview that understands the sovereign God to be the ultimatedispenser of each. Blessings and curses are not the outcomes ofmagicians who attempt to manipulate the gods for personal gain orretribution. Rather, God is the giver of blessing and ultimately thefinal judge who determines withdrawal or ban. He is the source ofevery good gift (James 1:17) and the one who gives power and strengthto prosper (Deut. 8:17).

Someview the nature of blessing and curse as simply a gift from God,while others see it as an act in which one party transmits power forlife to another party. Perhaps the common thread between views is theidea of relationship.

Terminology.In the OT, the key Hebrew terms for blessing are the verb barak andthe noun berakah. When the context of their use identifies a personor a living creature as the object of blessing, the basic idea is toprovide someone with special power that will ultimately enhance hisor her life. The blessing theme is also illuminated by means of wordssuch as “grace,” “favor,” “loyalty,”and “happiness.”

Inthe NT, the Greek term eulogeō and its cognates are bestunderstood in terms of the impartation of favor, power, and benefits.The makarios word group describes a state or status of beingfortunate, happy, or privileged.

TheOT curse vocabulary includes the ideas of disgracing, makingcontemptible, and imprecation. The NT curse terminology comprises theideas of curse, slander, or consecrated to destruction.

OldTestament.Thesovereign God sometimes employs agents of blessing in his creation.The blessing extends to the nations through Abraham (Gen. 12:3), toJacob through Isaac (Gen. 26–27), and to the people through thepriests (Num. 6:24–26).

Thetheme of blessing/curse is used to structure Deut. 27–28 andLev. 26 (cf. Josh. 8:34) in the overall covenant format of thesebooks. Scholars have observed that the object of this format is notsymmetry or logical unity but fullness. From this perspective, theblessing/curse structure functions to enforce obedience for thepurpose of ensuring a relationship. The blessing of Deuteronomy alsoincludes the benefits of prosperity, power, and fertility. The curse,on the other hand, is the lack or withdrawal of benefits associatedwith the relationship.

Thecreation narratives are marked with the theme and terminology ofblessing (Gen. 1:22, 28; 2:3; cf. 5:2; 9:1). The objects of blessingin Gen. 1:22, 28 (cf. 5:2; 9:1) are the living creatures and humanbeings created in the image of God. As the revelation progresses, theblessing of God is particularized in the lives of Noah (Gen. 6–8),Abraham (Gen. 12–25) and his descendants, and the nation ofIsrael and its leadership (Gen. 26–50). In these contexts, theblessing is intended to engender offspring and to prosper recipientsin material and physical ways (compare a similar NT emphasis in Acts17:25; cf. Matt. 5:45; 6:25–33; Acts 14:17).

Theblessing of God is also extended to inanimate objects that enhanceand prosper one’s quality of life. The seventh day of creationis the object of blessing (Gen. 2:7; Exod. 20:11), perhaps giving ita sense of well-being and health. Objects and activities of life suchas baskets and kneading troughs (Deut. 28:5), barns (Deut. 28:8), andwork (Job 1:10; Ps. 90:17) are blessed.

Godpromises to bless those who fear him (Ps. 128:1). Blessing isdesigned for those who, out of a deep sense of awe of God’scharacter, love and trust him. The God-fearer confidently embracesGod’s promises, obediently serves, and takes seriously God’swarnings. The blessings itemized in Ps. 128 are comparable to thosedetailed in Deut. 28 relating to productivity and fruitfulness (cf.Ps. 128:2 with Deut. 28:12; Ps. 128:3 with Deut. 28:4, 11). TheDeuteronomic concept of blessing and curse is questioned whenGod-fearers undergo a period of suffering or experience God’sapparent absence (e.g., Joseph, Job; cf. Jesus).

NewTestament.Inthe NT, blessings are not exclusively spiritual. God gives both foodand joy (Acts 14:17) and provides the necessities of life (Matt.6:25–33). The NT does connect blessing with Christ, and itfocuses attention on the spiritual quality of the gift thatoriginates from Christ himself and its intended benefit for spiritualindividuals.

Regardingcurse, the NT explains that Christ bore the curse of the law to freeus from its deadening effect (Gal. 3:10–13). Revelation 22:3anticipates a time when the curse associated with sin will becompletely removed and the blessing associated with creation willprevail.

The book of Genesis (“Origins”) is well namedbecause it provides the foundation for the rest of the Bible andspeaks of the beginnings of the world, humanity, sin, redemption, thepeople of God, covenant, marriage, Sabbath, work, and much more.Genesis is the first chapter of the Pentateuch, a five-part story ofthe origins of the nation of Israel. Genesis is the preamble to thataccount, leading up to the pivotal moment of the exodus and the movetoward the promised land.

Authorship

Asnoted above, Genesis is the opening to the Pentateuch as a whole, sothe question of the authorship of Genesis is connected to thequestion of the authorship of the Pentateuch as a whole. Genesis (andthe entire Pentateuch) is anonymous, though Moses is said to havewritten down certain traditions that were included in the Pentateuch(Exod. 17:14; 24:4; 34:27; Num. 33:2; Deut. 31:22).

Latertradition speaks of the “law of Moses” (Josh. 1:7–8)or the “Book of Moses” (2Chron. 25:4; Ezra 6:18;Neh. 13:1), though it is not certain whether these refer to theentire Pentateuch or merely to portions of it that were associatedwith Moses. The NT writers, as well as Jesus himself, speak of thePentateuch in connection with Moses (e.g., Matt. 19:7; 22:24; Mark7:10; 12:26; John 1:17; 5:46; 7:23).

Thequestion of Moses’ role in writing the Pentateuch is morecomplicated, however. For instance, there are indications thatGenesis was updated well after the death of Moses. Traditionally,these passages are called “post-Mosaica,” because theycontain information that could be available only after the death ofMoses. For example, Deut. 34 speaks of Moses’ death and burial.Apparently so much time has elapsed since his death that the writercan say, “to this day no one knows where his grave is”(v. 6). The writer then states, “since then, no prophet hasrisen in Israel like Moses” (v. 10), which also presumes aconsiderable length of time has passed. Other examples include Gen.11:31, which refers to Abraham’s hometown as “Ur of theChaldeans.” Although Ur was a very ancient city, the Chaldeanswere an Aramaic-speaking tribe that only occupied Ur long after thetime of Moses. Similarly, in Gen. 14:14 a city by the name of “Dan”is mentioned, but we know from Judg. 18 that this city only receivedthis name during the period of the judges.

Despitethese considerations, some scholars are still comfortable ascribingsome “essential” authorship role to Moses. (For the mainalternative theory for the authorship and date of the writing ofGenesis, see Documentary Hypothesis; Pentateuch.)

Structureand Outline

Genesismay be outlined in more than one way. One method is to follow thetoledot formulas that serve as an organizing structure for the book.The phrase “these are the toledot of X” (where X is thepersonal name of the character whose sons are the subject of thenarrative that follows) is repeated ten times: 2:4; 5:1; 6:9; 10:1;11:10, 27; 25:12, 19; 36:1 (cf. 36:9); 37:2 (see also 10:32; 25:13).For instance, Gen. 11:27 begins, “These are the toledot ofTerah” (NIV: “This is the account of Terah’s familyline”), while the account that follows is the story of Terah’sson Abraham. Toledot is best translated as “family history”or “account.” Hence, one can take Genesis as having aprologue (1:1–2:3) followed by ten episodes.

Interms of content and style, the book falls into three main units asfollows:

I.The Primeval History (Gen. 1:1–11:26)

II.The Patriarchal Narrative (Gen. 11:27–36:43)

III.The Joseph Story (Gen. 37–50)

I.The primeval history (Gen. 1:1–11:26).The book opens with an account of creation given in two parts.Genesis 1:1–2:4a provides a creation account that describes thesix days in which God created the heavens and the earth, followed bya seventh day of rest. Genesis 2:4b–25 then provides a secondaccount of creation, this time with a focus on the creation of Adamand Eve. Genesis 3 then narrates the first sin of humanity, whichintroduces sin and death into the world. Genesis 4–11 providesfour additional stories (the murder of Abel by Cain, theintermarrying of the “sons of God” with the “daughtersof men,” the flood, and the tower of Babel). These stories showa creation gone wrong, God’s move to start over again with Noahand his family, and the persistence of sin thereafter. All of thisleads to the story of the patriarchs, where God’s plan to setthings right takes a decisive turn. These stories are connected bygenealogies that mark the march of time as well as providesignificant theological commentary.

II.The patriarchal narrative (Gen. 11:27–36:43).The middle section of the book of Genesis turns its attention to thepatriarchs, so called because they are the fathers of the nation ofIsrael. The style of the book changes at this point, so that ratherthan following the story of all the world and moving at a fast pace,the narrative slows down and focuses on God creating a people to obeyhim and to bring those blessings to the whole world (12:1–3).God now determines to restore the blessing lost at Eden by reachingthe world through the descendants of one individual, Abraham.

Abraham’sfather, Terah, took Abram (as Abraham was then known), Abram’swife Sarai (Sarah), and Terah’s grandson Lot and left Ur tosettle in Harran in northern Mesopotamia. No explanation is givenwhy. While they are settled in Harran, God commands Abraham to leaveUr in Mesopotamia and travel to Canaan. God promises that he willmake him a great nation (implying land and many descendants), andthat he will be blessed and will be a blessing to the nations (Gen.12:1–3). That blessing requires Abraham and Sarah to havechildren, and this sets up much of the drama of his story. OftenAbraham reacts in fear and not faith, but at the end of his story hehas a solid confidence in God’s ability to take care of him andbring all the promises to fulfillment (Gen. 22).

Isaac,not Ishmael (Abraham’s son through Sarah’s maidservantHagar; see Gen. 16), is the conduit of the promises to futuregenerations. Even so, Isaac is not a highly developed character inthe book of Genesis, although his near sacrifice in Gen. 22 iscertainly a matter of great interest. The episode in his life thatreceives the lengthiest attention is the courtship with Rebekah (Gen.24), and there the focus is primarily on her.

Theaccount of Isaac’s life gives way to an account of his sonJacob. Jacob is a complex character. The first episodes of his storyare about how he, the younger, inherits the blessing and becomes theconduit for the promise rather than his older brother, Esau. Jacobbecomes an example of how God uses the foolish things of the world toaccomplish his purposes. That the story of the patriarchs is apreamble to the story of the founding of Israel becomes obvious whenJacob’s name is changed to “Israel” after he fightswith God (Gen. 32:22–32) and his wives give birth to twelvesons, who give their names to the twelve tribes of Israel.

III.The Joseph story (Gen. 37–50).The third section of Genesis focuses on the twelve sons of Jacob, inparticular Joseph. A main theme seems to be God’s providentialpreservation of the family of the promise, in the context of adevastating famine. Joseph himself expresses the theme of thissection at the end of the narrative, after his father dies and hisbrothers now wonder whether he will seek revenge against them. Hereassures them by his statement that although they had meant theiractions to harm him, he knows that God has used these very actionsfor good, for the salvation of the family of God (Gen. 50:19–20).Yes, they had just wanted to get rid of him, but God has used theirjealousy to bring Joseph to Egypt. The wife of his owner had wantedto frame him for rape, but God has used this false accusation inorder to have him thrown into jail, where he meets two of Pharaoh’schief advisers. He had demonstrated to them his ability to interpretdreams, so when the chief cupbearer is restored to a position ofinfluence, he can advise Pharaoh himself to turn to Joseph tointerpret his disturbing dreams. These dreams have allowed Pharaoh,with Joseph’s help, to prepare for the famine. Joseph has risento great prominence in Egypt, so when the famine comes, he is in aposition to help his family, and the promise can continue to the nextgenerations.

Amongother secondary, yet important, themes of the Joseph narrative arethe rising prominence of Judah and the lessening significance ofReuben. Judah at first is pictured as self-serving (Gen. 38), but bythe end of the story he is willing to sacrifice himself for the goodof his father and family (Gen. 44:18–34). This story thusdemonstrates why the descendants of Judah have dominance over thedescendants of the firstborn, Reuben, in later Israelite history.Also, the Joseph story recounts how Israel came to Egypt. This setsup the events of the book of Exodus.

Styleand Genre

Style.Genesis is written in Hebrew prose of a high literary style. Wordsare carefully chosen not only to communicate the message of the bookbut also to attract the reader’s interest and attention.

Genre.Genesis is an account of the origins of the cosmos, humanity, and thepeople of God. Thus, it is proper to refer to the book as a work ofhistory. Of course, there is more than one type of history. Somehistories focus on wars, others on economics or politics. Moreover,Genesis is not history in the modern sense but follows ancientconventions, which do not call for scrupulous accuracy. The centralconcern of Genesis, as with the majority of biblical histories, isthe relationship between God and his people. So, it is appropriate toidentify Genesis as a theological history.

Somereaders misunderstand the nature of the historical information thatthe book provides. For example, Gen. 1–2 communicates to thereader that it is the true God, not a god such as the BabylonianMarduk or the Canaanite Baal, who created the cosmos. The way some ofthe stories are told provides a challenge to rival stories from otherancient religions. One example is how the Bible describes thecreation of Adam from the dust of the ground and the breath of God.This contrasts with the Mesopotamian creation account Enuma Elish, inwhich the god Marduk creates the first humans from the clay of theearth and the blood of a demon god. The biblical flood story also maybe compared to other ancient flood stories, especially the account ofthe flood found in the Babylonian Epic of Gilgamesh. Genesis clearlyinteracts with such mythological stories to communicate importanttruths about the primeval period.

Message

Therich and complex book of Genesis pre-sents a profound messageconcerning God and his relationship with human beings. This shortarticle cannot do justice to the book’s depth and importance,but it can point to what is perhaps its most important theme: God’sblessing.

Genesis1–2 teaches that God created Adam and Eve and blessed them.They had everything they needed in the garden of Eden. They enjoyed aperfectly harmonious relationship with God and with each other. Theywanted for nothing.

Genesis3 explains how this blessed existence was disrupted. By choosing torebel against God, Adam and Eve ruptured their relationship with Godand, in consequence, with each other as well. They were expelled fromthe garden of Eden.

Evenin the midst of his judgment, however, God began the work ofrestoring the blessing to his human creatures (Gen. 3:15). Thusbegins the relentless work of God to bring restoration to his people.

NewTestament Connections

Genesisis the foundation not just of the Pentateuch, and not just of the OT,but of the entire Bible. The story that begins with creation and fallis followed by the history of redemption, which continues into the NTand which understands Jesus Christ as the one whose death andresurrection serve to restore God’s blessing to his people. Thefull restoration of relationship awaits the consummation of historyand the new Jerusalem, which is described in language telling us thatheaven is a restoration (and more) of the conditions enjoyed by Adamand Eve in the garden of Eden (Rev. 21–22, esp. Rev. 22:2).

Ofthe many allusions to and quotations of Genesis found in the NT, onlya few representative examples may be described here.

Paulpoints to the Abrahamic promise of the seed in Gen. 12:1–3 andproclaims that Jesus is that seed (Gal. 3:15–16). This claim issurprising in light of the OT’s clear understanding that it wasthe multiple descendants of Abraham constituting Israel who fulfilledthis promise (Gen. 15:15). Paul would have known this, but herecognizes that Jesus is the ultimate descendant of Abraham, and thatanyone who belongs to Jesus, Jew or Gentile, is also a participant inthe Abrahamic promise (Gal. 3:29).

Asecond example comes from the way in which the author of Hebrewscites the Melchizedek tradition of Gen. 14:17–20. In Genesis,Melchizedek is a mysterious figure who is introduced as thepriest-king of Salem (Jerusalem), whom Abraham acknowledges as afellow worshiper of the true God. In order to make his argument thatJesus is the ultimate priest, the author of Hebrews connects Jesuswith Melchizedek rather than with Aaron and asserts the superiorityof Melchizedek because Abraham (and thus also Levi, Aaron’sancestor) paid respects to this man (Heb. 7:1–10).

Afinal example comes from the Joseph narrative. Earlier, we observedthat the narrative shows how God used the evil actions of people inorder to save many people. In this, the Joseph narrative anticipatesthe death of Christ, who was nailed to the cross by the hands ofwicked people, but God used this very action to accomplish a muchgreater salvation than he did through Joseph (see Acts 2:22–24).

The biblical corpus known as the Pentateuch consists of thefirst five books of the OT: Genesis, Exodus, Leviticus, Numbers, andDeuteronomy. The word “Pentateuch” comes from two Greekwords (penta [“five”] and teuchos [“scroll case,book”]) and is a designation attested in the early churchfathers. The collection is also commonly known as the “FiveBooks of Moses,” “the Law of Moses,” or simply the“Law,” reflecting the traditional Jewish name “Torah,”meaning “law” or “instruction.” The Torah isthe first of three major sections that comprise the Hebrew Bible(Torah, Nebiim, Ketubim [Law, Prophets, Writings]); thus for bothJewish and Christian traditions it represents the introduction to theBible as a whole as well as its interpretive foundation.

TheEnglish names for the books of the Pentateuch came from the LatinVulgate, based on the Greek Septuagint. These appellations are mainlydescriptive of their content. Genesis derives from “generations”or “origin,” Exodus means “going out,”Leviticus represents priestly (Levitical) service, Numbers refers tothe censuses taken in the book, and Deuteronomy indicates “secondlaw” because of Moses’ rehearsal of God’s commands(see Deut. 17:18). The Hebrew designations derive from opening wordsin each book. Beresh*t (Genesis) means “in the beginning”;Shemot (Exodus), “[these are] the names”; Wayyiqra’(Leviticus), “and he called”; Bemidbar (Numbers), “inthe desert”; and Debarim (Deuteronomy), “[these are] thewords.”

Referringto the Pentateuch as “Torah” or the “Law”reflects the climactic reception of God’s commands at MountSinai, which were to govern Israel’s life and worship in thepromised land, including their journey to get there. However, callingthe Pentateuch the “Law” can be a bit misleading becausethere are relatively few passages that simply list a set of commands,and all law passages are set within a broad narrative. The Pentateuchis a grand story that begins on a universal scale with the creationof the cosmos and ends on the plains of Moab as the readeranticipates the fulfillment of God’s plan to redeem a fallenworld through his chosen people. The books offer distinct qualitiesand content, but they are also inherently dependent upon one another,as the narrative remains unbroken through the five volumes. Genesisends with Jacob’s family in Egypt, and, though many years havepassed, this is where Exodus begins. Leviticus outlines cultic lifeat the tabernacle (constructed at the end of Exodus) and even beginswithout a clear subject (“And he called...”),which requires the reader to supply “the Lord” from thelast verse of Exodus. Numbers begins with an account of Israel’sfighting men as the nation prepares to leave Sinai, and Deuteronomyis Moses’ farewell address to the nation on the cusp of thepromised land.

Authorshipand Composition

Althoughthe Pentateuch is technically an anonymous work, Jewish and Christiantradition attributes its authorship to Moses, the main figure of thestory from Exodus to Deuteronomy. The arguments for attributing theauthorship of the Pentateuch to Moses come from internal evidencewithin both Testaments. That Moses is responsible for at leastportions of the Pentateuch is suggested by references to his explicitliterary activity reflected within the narrative itself (Exod. 17:14;24:4; 34:28; Num. 33:2; Deut. 31:9, 22, 24), if not implied invarious literary formulas such as “the Lord said to Moses”(e.g., Exod. 39:1, 7, 21; Lev. 4:1; 11:1; 13:1; Num. 1:1; 2:1).Mosaic authorship receives support from the historical books, whichuse terms such as “the Book of the Law of Moses” invarious forms and references in the preexilic history (Josh. 8:30–35;23:6; 2Kings 14:6) as well as the postexilic history (e.g.,2Chron. 25:4; Ezra 6:18; Neh. 13:1). The same titles are usedby NT authors (e.g., Mark 12:26; Luke 24:44; John 1:45), evenreferring to the Pentateuch simply by the name “Moses” atvarious points (e.g., Luke 16:29; 24:27; 2Cor. 3:15).

Evenwith these examples, nowhere does the text explicitly state thatMoses is responsible for the entire compilation of the Pentateuch orthat he penned it with his own hand. Rather, a number of factorspoint to a later hand at work: Moses’ death and burial arereferenced (Deut. 34), the conquest of Canaan is referred to as past(Deut. 2:12), and there is evidence that the names of people andplaces were updated and explained for later generations (e.g., “Dan”in Gen. 14:14; cf. Josh. 19:47; Judg. 18:28b–29). Based onthese factors, it is reasonable to believe that the Pentateuchunderwent editorial alteration as it was preserved within Jewish lifeand took its final shape after Moses’ lifetime.

Overthe last century, the Documentary Hypothesis has dominated academicdiscussion of the Pentateuch’s composition. This theory wascrystallized by Julius Wellhausen in his Prolegomena to the Historyof Israel in the late nineteenth century and posits that thePentateuch originated from a variety of ancient sources derived fromdistinct authors and time periods that have been transmitted andjoined through a long and complex process. Traditionally thesedocuments are identified as J, E, D, and P. The J source is adocument authored by the “Yahwist” (German, Jahwist) inJudah around 840 BC and is so called because the name “Yahweh”is used frequently in its text. The E source stands for “Elohist”because of its preference for the divine title “Elohim”and was composed in Israel around 700 BC. The D source stands for“Deuteronomy” because it reflects material found in thatbook; it was composed sometime around Josiah’s reform in 621BC. The P document reflects material that priests would be concernedwith in the postexilic time period, approximately 500 BC. This theoryand its related forms stem from the scholarly concern over variousliterary characteristics such as the use of divine names; doubletsand duplications in the text; observable patterns of style,terminology, and themes; and alleged discrepancies in facts,descriptions, and geographic or historical perspective.

Variousdocumentary theories of composition have flourished over the lastcentury of pentateuchal scholarship and still have many adherents.However, lack of scholarly agreement about the dating and characterof the sources and the rise of other literary approaches to the texthave many conservative and liberal scholars calling into question theaccuracy and even interpretive benefit of the source theories.Moreover, if the literary observations used to create sourcedistinctions can be explained in other ways, then the DocumentaryHypothesis is significantly undermined.

Inits canonical form, the pentateuchal narrative combines artisticprose, poetry, and law to tell a dramatic history spanning thousandsof years. One could divide the story into six major sections:primeval history (Gen. 1–11), the patriarchs (Gen. 12–50),liberation from Egypt (Exod. 1–18), Sinai (Exod. 19:1–Num.10:10), wilderness journey (Num. 10:11–36:13), and Moses’farewell (Deuteronomy).

PrimevalHistory (Gen. 1–11)

Itis possible to divide Genesis into two parts based upon subjectmatter: the origin of creation and humankind’s call, fall, andpunishment (chaps 1–11), and the origin of a family that wouldbecome God’s conduit of salvation and blessing for the world(chaps. 12–50).

Theprimeval history comprises essentially the first eleven chapters ofGenesis, ending with the genealogy of Abraham in 11:26. Strictlyspeaking, 11:27 begins the patriarchal section with the sixthinstance of the toledot formula found in Genesis, referencingAbraham’s father, Terah. The Hebrew phrase ’elleh toledot(“these are the generations of”) occurs in eleven placesin Genesis and reflects a deliberate structural marker that one mayuse to divide the book into distinct episodes (2:4; 5:1; 6:9; 10:1;11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2).

Genesisas we know it exhibits two distinct creation accounts in its firsttwo chapters. Although critical scholars contend that the differingaccounts reflect contradictory stories and different authors, it isjust as convenient to recognize that the two stories vary in styleand some content because they attempt to accomplish different aims.The first account, 1:1–2:3, is an artistic, poetic,symmetrical, and “heavenly” view of creation by atranscendent God, who spoke creation into being. In the secondaccount, 2:4–25, God is immanently involved with creation as heis present in a garden, breathes life into Adam’s nostrils,dialogues and problem-solves, fashions Eve from Adam’s side,and bestows warnings and commands. Both perspectives are foundationalfor providing an accurate view of God’s interaction withcreation in the rest of Scripture.

Asone progresses through chapters 1–11, the story quickly changesfrom what God has established as “very good” to discord,sin, and shame. Chapter 3 reflects the “fall” of humanityas Adam and Eve sin in eating from the forbidden tree in directdisobedience to God. The serpent shrewdly deceives the first couple,and thus all three incur God’s curses, which extend tounlimited generations. Sin that breaks the vertical relationshipbetween God and humanity intrinsically leads to horizontal strifebetween humans. Sin and disunity on the earth only intensify as onemoves from the murder story of Cain and Abel in chapter 4 to theflood in chapters 5–9. Violence, evil, and disorder have sopervaded the earth that God sends a deluge to wipe out all livingthings, save one righteous man and his family, along with an ark fullof animals. God makes the first covenant recorded in the biblicalnarrative with Noah (6:18), promising to save him from the flood ashe commands Noah to build an ark and gather food for survival. Noahfulfills all that God has commanded (6:22; 7:5), and God remembershis promise (8:1). This is the prototypical salvation story for therest of Scripture.

Chapter9 reflects a new start for humanity and all living things as thecreation mandate to “be fruitful and increase in number; fillthe earth and subdue it,” first introduced in 1:28, is restatedalong with the reminder that humankind is made in God’s image(1:27). Bearing the image involves new responsibilities andstipulations in the postdiluvian era (9:2–6). There will beenmity between humans and animals, animals are now appropriate food,and yet lifeblood will be specially revered. God still requiresaccountability for just and discriminate shedding of blood andorderly relationships, as he has proved in the deluge, but now herelinquishes this responsibility to humankind. In return, Godpromises never to destroy all flesh again, and he will set therainbow in the sky as a personal reminder. Like the covenant withNoah in 6:18, the postdiluvian covenant involves humankind fulfillingcommands (9:1–7) and God remembering his covenant (9:8–17),specially termed “everlasting” (9:16).

Theprimeval commentary on humankind’s unabating sinful condition(e.g., 6:5; 8:21) proves true as Noah becomes drunk and naked and hisson Ham (father of Canaan) shames him by failing to conceal hisfather’s negligence. Instead of multiplying, filling, andsubduing the earth as God has intended, humankind collaborates tomake a name for itself by building a sort of stairway to heavenwithin a special city (11:4). God foils such haughty plans byscattering the people across the earth and confusing their language.Expressed in an orderly chiastic structure, the story of the tower ofBabel demonstrates that God condescends (11:5) to set things straightwith humanity.

Patriarchs(Gen. 12–50)

Althoughthe primeval history is foundational for understanding the rest ofthe Bible, more space in Genesis is devoted to the patriarchalfigures Abraham, Isaac, Jacob, and Joseph. In general, the Abrahamicnarrative spans chapters 12–25, the story of Isaac serves as atransition to the Jacob cycle of chapters 25–37, and the Josephnarrative finishes the book of Genesis in chapters 37–50.

Thetransition from the primeval history to the patriarchs (11:27–32)reveals how Abraham, the father of Israel, moves from the east andsettles in Harran as the family ventures to settle in Canaan. InHarran, Abraham receives the call of God’s redemptive plan,which reverberates through Scripture. God will bless him with land,make him a great nation, grant him special favor, and use him as aconduit of blessings to the world (12:1–3). In 11:30 is theindication that the barrenness of Abraham’s wife (Sarah)relates to the essence of God’s magnificent promises. How onebecomes great in name and number, secures enemy territory, and is tobless all peoples without a descendant becomes the compellingquestion of the Abrahamic narrative. The interchange betweenAbraham’s faith in God and his attempts to contrive covenantfulfillment colors the entire narrative leading up to chapter 22. Itis there that Abraham’s faith is ultimately put to the test asGod asks him to sacrifice the promised son, Isaac. Abraham passesGod’s faith test, and a ram is provided to take Isaac’splace. This everlasting covenant that was previously sealed by thesign of circumcision is climactically procured for future generationsthrough Abraham’s exemplary obedience (22:16–18; cf.15:1–21; 17:1–27).

Thepatriarchal stories that follow show that the Abrahamic promises arerenewed with subsequent generations (see 26:3–4; 28:13–14)and survive various threats to fulfillment. The story of Isaac servesmainly as a bridge to the Jacob cycle, as he exists primarily as apassive character in relation to Abraham and Jacob.

Deception,struggle, rivalry, and favoritism characterize the Jacob narrative,as first exemplified in the jostling of twin boys in Rebekah’swomb (25:22). Jacob supplants his twin brother, Esau, for thefirstborn’s blessing and birthright. He flees to Paddan Aram(northern Mesopotamia), marries two sisters, takes their maidservantsas concubines, and has eleven children, followed by a falling-outwith his father-in-law. Jacob’s struggle for God’sblessing that began with Esau comes to a head in his wrestlingencounter with God at Peniel. Ultimately, Jacob emerges victoriousand receives God’s blessing and a name change, “Israel”(“one who struggles with God”). Throughout the Jacobstory, God demonstrates his faithfulness to the Abrahamic covenantand reiterates the promises to Jacob, most notably at Bethel (chaps.28; 35). The interpersonal strife of Jacob’s life is thusenveloped within a message of reconciliation not just with Esau(chap. 33) but ultimately with God. The reader learns from theepisodes in Jacob’s life that although God works through thelives of weak and failing people, his promises for Israel remainsecure.

AlthoughJacob and his family are already living in Canaan, God intends forthem to move to Egypt and grow into a powerful nation beforefulfilling their conquest of the promised land (see 15:13–16).The story of Joseph explains how the family ends up in Egypt at theclose of Genesis. Joseph is specially loved by his father, whichelicits significant jealousy from his brothers, who sell him off tosome nomads and fabricate the alibi that he has been killed by a wildbeast. Joseph winds up in Pharaoh’s household and eventuallybecomes his top official. When famine strikes Canaan years later,Joseph’s brothers go to Egypt to purchase food from the royalcourt, and Joseph reveals his identity to them in an emotionalreunion. Jacob’s entire family moves to Egypt to live for atime in prosperity under Joseph’s care. The Joseph storyillustrates the mysterious relationship of human decision and divinesovereignty (50:20).

Liberationfrom Egypt (Exod. 1–18)

Genesisshows how Abraham develops into a large family. Exodus shows how thisfamily becomes a nation—enslaved, freed, and then taught theways of God. Although it appears that Exodus continues a rivetingstory of God’s chosen people, it is actually the identity andpower of God that take center stage.

Manyyears have passed since Joseph’s family arrived in Egypt. TheHebrews’ good standing in Egypt has also diminished as theirmultiplication and fruitfulness during the intervening period—justas God had promised Abraham (Gen. 17:4–8)—became anational threat to the Egyptians. Abraham’s family will spendtime in Egyptian slavery before being liberated with many possessionsin hand (cf. Gen. 15:13–14).

Inthe book of Exodus the drama of suffering and salvation serves as thevehicle for God’s self-disclosure to a single man, Moses. Mosesis an Israelite of destiny even from birth, as he providentiallyavoids infant death and rises to power and influence in Pharaoh’shousehold. Moses never loses his passion for his own people, and hekills an Egyptian who was beating a fellow Hebrew. Moses flees toobscurity in the desert, where he meets God and his call to lead hispeople out of Egypt and to the promised land (3:7–8; 6:8). Likethe days of Noah’s salvation, God has remembered his covenantwith the patriarchs and responded to the groans of his people inEgypt (2:24; 6:4–5; cf. Gen. 8:1). God reveals himself, and hispersonal name “Yahweh” (“I am”), to Moses inthe great theophany of the burning bush at Mount Horeb (Sinai), thesame place where later he will receive God’s law. Moses doubtshis own ability to carry out the task of confronting Pharaoh andleading the exodus, but God foretells that many amazing signs andwonders not only will make the escape possible but also willultimately reveal the mighty nature of God to the Hebrews, Egypt, andpresumably the world (6:7; 7:5).

Thispromise of creating a nation of his people through deliverance issuccinctly conveyed in the classic covenant formula that findssignificance in the rest of the OT: “I will take you as my ownpeople, and I will be your God” (6:7). Wielding great powerover nature and at times even human decision, God “hardens”Pharaoh’s heart and sends ten plagues to demonstrate his favorfor his own people and wrath against their enemy nation. The tenthplague on the firstborn of all in Egypt provides the context for thePassover as God spares the firstborn of Israel in response to theplacement of sacrificial blood on the doorposts of their homes.Pharaoh persists in the attempt to overtake the Israelites in thedesert, where the power of God climaxes in parting the Red Sea (orSea of Reeds). The Israelites successfully pass through, buttheEgyptian army drowns in pursuit. This is the great salvationevent of the OT.

Thesong of praise for God’s deliverance (15:1–21) quicklyturns to cries of groaning in the seventy days following the exodusas the people of the nation, grumbling about their circ*mstances inthe desert, quickly demonstrate their fleeting trust in the one whohas saved them (Exod. 15:22–18:27). When a shortage of waterand food confronts the people, their faith in God’s care provesshallow, and they turn on Moses. Even though the special marks ofGod’s protection have been evident in the wilderness throughthe pillars of cloud and fire, the angel of God, the provision ofmanna and quail, water from the rock, and the leadership of Moses,the nation continually fails God’s tests of trust and obedience(16:4; cf. 17:2; 20:20). Yet God continues to endure with his peoplethrough the leadership of Moses.

Sinai(Exod. 19:1–Num. 10:10)

Mostof the pentateuchal narrative takes place at Mount Sinai. It is therethat Israel receives national legislation and prescriptions for thetabernacle, the priesthood, feasts and festivals, and othercovenantal demands for living as God’s chosen people. Theeleven-month stay at Sinai takes the biblical reader through thecenter of the Pentateuch, covering approximately the last half ofExodus, all of Leviticus, and the first third of Numbers, before thenation leaves this sacred site and sojourns in the wilderness.Several key sections of the Pentateuch fall withinthe Sinaistory: the Decalogue (Exod. 20:1–17), the Book of the Covenant(Exod. 20:22–23:33), the tabernacle prescriptions (Exod.25–31), the tabernacle construction (Exod. 35–40), themanual on ritual worship (Lev. 1–7), and the Holiness Code(Lev. 17–27).

Theevents and instruction at Sinai are central to the Israelitereligious experience and reflect the third eternal covenant that Godestablishes in the Pentateuch—this time with Israel, wherebythe Sabbath is the sign (Exod. 31:16; cf. Noahic/rainbow covenant[Gen. 9:16] and the Abrahamic/circumcision covenant [Gen. 17:7, 13,19]). The offices of prophet and priest develop into clear view inthis portion of the Pentateuch. Moses exemplifies the dual propheticfunction of representing the people when speaking with God and, inturn, God when speaking to the people. The priesthood is bestowedupon Aaron and his descendants in Exodus and inaugurated within oneof the few narrative sections of Leviticus (Lev. 8–10). Thegiving of the law, the ark, the tabernacle, the priesthood, and theSabbath are all a part of God’s making himself “known”to Israel and the world, which is a constant theme in Exodus (see,e.g., 25:22; 29:43, 46; 31:13).

TheIsraelites’ stay at Sinai opens with one of the greatesttheophanies of the Bible: God speaks aloud to the people (Exod.19–20) and then is envisioned as a consuming fire (Exod. 24).After communicating the Ten Commandments (“ten words”)directly to the people (Exod. 34:28; Deut. 4:13; 10:4), Mosesmediates the rest of the detailed obligations that will govern thefuture life of the nation. The covenant is ratified in ceremonialfashion (Exod. 24), and the Israelites vow to fulfill all that hasbeen spoken. God expects Israel to be a holy nation (Exod. 19:6) withwhom he may dwell, but Moses descends Sinai only to find that theIsraelites have already violated the essence of the Decalogue byfashioning a golden calf to worship as that which delivered them fromEgypt (Exod. 32). This places Israel’s future and calling injeopardy, but Moses intercedes for his people, and God graciouslypromises to preserve the nation and abide with it in his mercy, evenwhile punishing the guilty. This becomes prototypical of God’srelationship with his people in the future (Exod. 34:6–7).

Exodusends with the consecration of the tabernacle and the descent of God’spresence there. With the tent of worship in order, the priesthood andits rituals can be officially established. Leviticus reflects divineinstructions for how a sinful people may live safely in closeproximity to God. Holy living involves dealing with sin andminimizing the need for atonement, purification, and restitution. Thesacrificial and worship system established in Leviticus is based on aworldview of order, perfection, and purity, which should characterizea people who are commanded, “Be holy because I, the Lord yourGod, am holy’ (Lev. 19:2; cf. 11:44–45; 20:26). Withthese rules in place, the Israelites can make final preparations todepart Sinai and move forward on their journey. Numbers 1–10spans a nineteen-day period of such activities as the Israelitesbegin to focus on dispossessing their enemies. These chapters reflecta census of fighting men, the priority of purity, the dedication ofthe tabernacle, and the observance of the Passover before commencingthe quest to Canaan.

WildernessJourney (Num. 10:11–36:13)

Therest of the book of Numbers covers the remainder of a forty-yearstretch of great peaks and valleys in the faith and future of thenation. Chapters 11–25 recount the various events that show theexodus generation’s lack of trust in God. Chapters 26–36reveal a more positive section whereby a new generation prepares forthe conquest. With the third section of Numbers framed by episodesinvolving the inheritance rights of Zelophehad’s daughters(27:1–11; 36:1–13), it is clear that the story has turnedtothe future possession of the land.

Afterthe departure from Sinai, the narrative consists of a number ofIsraelite complaints in the desert. The Israelites have grown tiredof manna and ironically crave the food of Egypt, which they recall asfree fish, fruits, and vegetables. Having forgotten the hardship oflife in slavery, about which they had cried out to God, now thenation is crying out for a lifestyle of old. Moses becomes sooverwhelmed with the complaints of the people that God providesseventy elders, who, to help shoulder the leadership burden, willreceive the same prophetic spirit given to Moses.

Inchapters 13–14 twelve spies are sent out from Kadesh Barnea toperuse Canaan, but the people’s lack of faith to procure theland from the mighty people there proves costly. This final exampleof distrust moves God to punish and purify the nation. Theunbelieving generation will die in the wilderness during a forty-yearperiod of wandering.

Thediscontent in the desert involves not only food and water but alsoleadership status. Moses’ own brother and sister resent hisspecial relationship with God and challenge his exclusive authority.Later, Aaron’s special high priesthood is threatened as anotherLevitical family (Korah) vies for preeminence. Through a sequence ofsigns and wonders, God makes it clear that Moses and Aaron haveexclusive roles in God’s economy. Due to the deaths related toKorah’s rebellion and the fruitless staffs that represent thetribes of Israel, the nation’s concern about sudden extinctionin the presence of a holy God is appeased through the eternalcovenant of priesthood granted to Aaron’s family (chap. 18). Heand the Levites, at the potential expense of their own lives and aspart of their priestly service, will be held accountable for keepingthe tabernacle pure of encroachers.

Evenafter the people’s significant rebellion and punishment, Godcontinues to prove his faithfulness to his word. Hope is restored forthe nation as the Abrahamic promises of blessing are rehearsed fromthe mouth of Balaam, a Mesopotamian seer. The Israelites will indeedone day be numerous (23:10), enjoy the presence of God (23:21), beblessed and protected (24:9), and have a kingly leader (24:17). Thiswonderful mountaintop experience of hope for the exodus generation istragically countered by an even greater event of apostasy in thesubsequent scene. Reminiscent of the incident of the golden calf,when pagan revelry in the camp had foiled Moses’ interactionwith God on Sinai, apostasy at the tabernacle undermines Balaam’soracles of covenant fulfillment. Fornication with Moabite women notonly joins the nation to a foreign god but also betrays God’sholiness at his place of dwelling. If not for the zeal of Aaron’sgrandson Phinehas, who puts an end to the sin, the ensuing plaguecould have finished the nation. For his righteous action, Phinehas isawarded an eternal priesthood and ensures a future for the nation andAaron’s priestly lineage.

Inchapter 26 a second census of fighting men indicates that the old,unbelieving exodus generation has officially died off (except forJoshua and Caleb), and God is proceeding with a new people. Goddispossesses the enemies of the new generation; reinstates the tribalboundaries of the land; reinstates rules concerning worship, service,and bloodshed; and places Joshua at the helm of leadership. Chapters26–36 mention no deaths or rebellions as the nationoptimistically ends its journey in Moab, just east of the promisedland.

Moses’Farewell (Deuteronomy)

Althoughone could reasonably move into the historical books at the end ofNumbers, much would be lost in overstepping Deuteronomy. Deuteronomypresents Moses’ farewell speeches as his final words to anation on the verge of Caanan. Moses’ speeches are best viewedas sermons motivating his people to embrace the Sinai covenant, lovetheir God, and choose life over death and blessings over cursings(30:19). Moses reviews the desert experience since Mount Horeb/Sinai(chaps. 1–4) and recapitulates God’s expectations forlawful living in the land (chaps. 5–26). The covenant code isrecorded on a scroll, is designated the “Book of the Law”(31:24–26), and is to be read and revered by the future king.Finally, Moses leads the nation in covenant renewal (chaps. 29–32)before the book finishes with an account of his death (chaps. 33–34),including tributes such as “since then, no prophet has risen inIsrael like Moses, whom the Lord knew face to face” (34:10).

Deuteronomyreflects that true covenant faithfulness is achieved from a rightheart for God. If there were any previous doubts about the essence ofcovenant keeping, Moses eliminates such in Deuteronomy with thefrequent use of emotive terms. Loving God involves committing to himalone and spurning idols and foreign gods. The Ten Commandments(chap. 5) are not a list of stale requirements; they reflect thegreat Shema with the words “Love the Lord your God with allyour heart and with all your soul and with all your strength. Thesecommandments that I give you today are to be upon your hearts”(6:5–6). God desires an unrivaled love from the nation, notcold and superficial religiosity.

Obedienceby the Israelites will incur material and spiritual blessing, whereasdisobedience ends in the loss of both. Although Moses stronglycommends covenant obedience, and the nation participates in acovenant-renewal ceremony (chap. 27), it is clear that in the futurethe Israelites will fail to uphold their covenant obligations andwill suffer the consequences (29:23; 30:1–4; 31:16–17).Yet Moses looks to a day when the command for circumcised hearts(10:16) will be fulfilled by the power of God himself (30:6). In thefuture a new king will arise from the nation (17:14–20) as wellas a prophet like Moses (18:15–22). Deuteronomy thusunderscores the extent of God’s own devotion to his patriarchalpromises despite the sinful nature of his people.

Formuch of the middle and end of the twentieth century, Deuteronomy hasreceived a significant amount of attention for its apparentresemblance in structure and content to ancient Hittite and Assyriantreaties. Scholars debate the extent of similarity, but it ispossible that Deuteronomy reflects a suzerain-vassal treaty formbetween Israel and God much like the common format between nations inthe ancient Near East. Although comparative investigation of thistype can be profitable for interpretation, it is prudent to beconservative when outlining direct parallels, since Deuteronomy isnot a legal document but rather a dramatic narrative of God’sredemptive interaction with the world.

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

An arid environment challenging to life. Desert comprises about a third of the earth’s land surface, often overtaking verdant areas and squeezing human beings and animals into narrower oases. The deserts of the Bible—Negev, Sinai, Paran, and Zin—are part of the greater Saharo-Arabian desert system, the largest and driest in the world. Most of the land east (areas of present-day Jordan, Iraq, Saudi Arabia) and south (Egypt) of Palestine is desert. However, the desert experience of most Israelites was not vast sands but rather arid environments that could otherwise flourish with sufficient water. In this regard, the biblical “wilderness” and “desert” semantically overlap, but they are not the same environments.

With average precipitation of ten inches or less, these regions typically have sparse vegetation and little or no agriculture (Jer. 2:2). Pliny the Elder (AD 23/24–79) describes the Essenes, who lived near the Dead Sea, as having only “the company of palm trees” (Nat. 5.73). Temperatures are severe, often exceeding 110°F on summer days, but also falling below freezing on winter nights. The limited winter rains provide short-lived grass for grazing (1Sam. 17:28; Ps. 65:13; Jer. 23:10), along with thorns and briers (Judg. 8:7). Cisterns were dug to collect the precious rain (Gen. 37:22).

The severity of the environment is not conducive for animal and human life. The Bible mentions wild asses (Job 24:5; Jer. 48:6), jackals (Mal. 1:3), ostriches (Lam. 4:3), owls (Ps. 102:7), poisonous snakes (Isa. 30:6), panthers, and wolves (Hab. 1:8). The desert came to be viewed as the haunt of demons (Matt. 12:43) but also as a place for spiritual refreshment. By definition, a desert is untouched by human hands. The patterns and sounds go back to God, not the noisy neighbors of urban life. The desert therefore can facilitate communion with God because of the absence of distractions and the inevitable deepening awareness of the fragility of existence. Scarcity of resources also requires communal sharing and cooperation for survival.

Instead of in major urban centers in Mesopotamia, Egypt, and Palestine, the Bible presents God as training people in the desert by testing their faith, beginning with the patriarchs (Gen. 12–50). God redeems Israel out of Egypt into the desert (Exod. 15:22; 16:1; 17:1), leading them to Sinai (Exod. 18:5; 19:1–2) and then a forty-year sojourn (Num. 14:33; 32:13; Deut. 2:7). Following seasons of testing, concerning which the people routinely fail, God provides freshwater and manna, the “grain of heaven” (Ps. 78:24). However, except on the Sabbath, people are not allowed to store the food but must cultivate complete dependence upon God’s provision for their daily bread. Elijah flees into the wilderness and is provided for by an angel (1Kings 19:1–8). He returns to Mount Sinai (Horeb) and experiences the immediate presence of God in a “thin silence” (1Kings 19:8–13; NIV: “gentle whisper”).

This pattern is repeated in the NT, beginning with John the Baptist, who dresses like a desert nomad and subsists on locusts and wild honey—foods near at hand and not subject to agricultural tithing (Matt. 3:4; Mark 1:6). After John’s baptism, Jesus departs into the wilderness, where he fasts and is tempted for forty days and nights among the wild beasts but is also provided for by angels (Matt. 4:1–11 pars.). Paul, after his experience on the road to Damascus, departs into Arabia (Nabatea, present-day Jordan), the place “where the nomads live” and the traditional site of Mount Sinai (Pliny the Elder, Nat. 5.72; Gal. 1:17; 4:25). (Damascus, perhaps the oldest city in the world, is an oasis bordering the Arabian Desert on a highway connecting Egypt with Mesopotamia.) The author of Revelation depicts a woman, who represents the people of God, fleeing into the wilderness to escape the red dragon, Satan (Rev. 12:1–6).

Precious stones appear in visions and theophanies in theBible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These preciousstones, also used in jewelry, were well known to people in theancient Near East and in the first-century Mediterranean basin.

Jewelryknown in antiquity is broadly divided into two groups: everydayjewelry and fine jewelry. Everyday jewelry, found commonly among thepeople, was made of materials such as bronze, iron, and bone. Finejewelry, on the other hand, consisted of objects crafted from gold orsilver and included costly and precious stones. Jewelry was worn bothby men and women as part of clothing. The ancients also conservedwealth with investments in jewels or used jewels as indicators ofsocioeconomic placing in society.

Mostgold jewelry had sheet metal as its foundation. This sheet metal wasshaped and/or decorated. One form of decoration, filigree, involvedsoldering wiring in a pattern on a background. A later form ofdecoration known as granulation used tiny grains of gold as asubstitute for wires. An additional method of decorating jewelry wasinlaying with colored stones, glass, or other precious items.Engraving was likewise used for decoration.

Jewelryin Antiquity

Jewelryhas been discovered in Babylon dating back as far as 2700 BC.Examples of jewelry from this era were found in cemeteries in thecity of Ur. Examples of ancient jewelry were likewise found incemeteries on the island of Crete, dating back to 2400 BC. Otherspecimens of jewelry come from the Mycenaean world around 1100 BC.Jewelry dating after 800 BC was of high quality. During this periodplaces such as Knossos on Crete and cities such as Corinth and Athensproduced beautiful gold work.

Bythe seventh century BC, the finest jewelry was found on the Greekislands and in Asia Minor. Jewelry in Ephesus was offered to thegoddess Diana, yet was also made for personal adornment. By 600 BC,jewelry became very scarce in Greece. This scarcity lasted for thenext 150 years. Archaeologists postulate that supplies of gold werecut off by the Persians. After the Persians were defeated during theClassical period, some of the finest gold work was produced. CapturedPersian treasures and exploitation of Macedonian mines made gold andprecious stones and metals highly accessible to the Greeks.Consequently, jewelry was readily available during the Hellenisticperiod. The Greeks incorporated a variety of stones in their jewelry:carnelian, chalcedony, amethyst, and garnet, as well as small pearls.Materials and inspiration for the Greeks for certain types of jewelrycame from newly conquered territories. In the early Roman Empirejewelry resembled that seen during the Hellenistic period. Ingeneral, during the Greek and the Roman periods, jewelry wasgold-plated and decorated with costly stones.

Certainwriters in antiquity documented well-known or costly jewelry andprecious stones. One Roman historian described the value of pearls asthe “topmost rank among all things of price.”Correspondingly, he wrote about two pearls owned by Cleopatra, queenof Egypt, known as the largest in history. The Egyptian Book of theDead, dating to around 1500 BC, makes mention of amulets in the shapeof hearts, considered jewelry by some experts. These amulets weremade of carnelian, lapis lazuli, and green feldspar.

Jewelryin the biblical world was known by different terms. An ornamentalcirclet worn singly or as multiples on one’s arms or legs wasknown as a “bangle.” This term, however, does not occurin the Bible. The abundant presence of bangles as artifacts inarchaeological digs is an indicator of their significance in everydaylife in the biblical world. Bangles were stiff ornaments ofrelatively heavy weight. Materials varied: bronze, iron, silver,gold, and so forth. Bangles were of three types: bracelets, anklets,and armlets. They were either solid, complete circles or circletswith two distinct ends. These ends had specific designs, oftenartistically crafted in the shape of animal heads, such as those ofserpents.

Ringslikewise were prevalent in the biblical world. Rings were worn in theears, nose, and around fingers and toes. Nose rings were popularduring the Iron Age (1200–586 BC). In addition, rings were wornon neck cords. Rings not only were worn as articles of adornment butalso were used as signets. Brooches or pins mostly were worn onclothing and were made of wood, bronze, iron, silver, or gold.

Amuletswere common as religious jewelry. Worn as divine protection fromharm, amulets varied from simple to ornate. Egyptian amulets oftenincorporated snake imagery or representations of Egyptian gods.Ancient Near Eastern amulets often were smaller than an inch wide.Greek amulets were colorful and crafted from stones. Christianamulets in the shape of the crucified Christ have also been found.

Althoughnot often worn individually, beads were the most prevalent jewelryitem in the ancient Near East. Beads were strung in bracelets, rings,circlets, and so forth.

Jewelryin the Bible

Manydifferent items of jewelry are found in the Bible, including earrings(Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets(Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11;Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12),rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30;Num. 31:50; 1Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2),headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50;2Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18),and anklets (Isa. 3:20).

Variousarticles of jewelry in the Bible carried significance beyond mereaesthetics. Early in Genesis, bracelets were used to signify thedesire for covenantal marriage. When Abraham’s servantdiscovered Rebekah, a potential bride for Isaac, he gave her a nosering and placed bracelets on her arms to signify that God had chosenher (Gen. 24:22, 47). The bracelets and nose ring weighed over tenshekels. By placing the jewelry on Rebekah’s arm, the servantindicated that a marriage contract was sought. The high value of thejewelry signifies the high bridal price paid for Rebekah.

Earlyin the OT, jewelry was used in temple worship. The law designatedthat the high priest’s breastpiece and ephod contain preciousstones along with setting stones. The stones signified the majestyand holiness of God as his people worshiped in his holy temple (Exod.25:7; 35:9).

Loversflattered one another by comparing physical features to articles offine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’speople appear as a jeweled necklace when God gathers them (Isa.49:18) and are as highly esteemed as a bride adorned with jewels(61:10).

Biblicalauthors also challenged people’s desire for jewelry withadmonitions to seek godly attributes and gifts of God above jewelsand jewelry. Wisdom was to be desired above jewels (Prov. 3:15;8:11), knowledgeable speech above gold and jewels (20:15), and agodly spouse far above jewels (31:10).

Similarto the habits of most ancient cultures, Israelite kings and othernotable leaders wore jewelry of special significance. Like otherkings of antiquity, Saul wore armlets and a crown (2Sam. 1:10),which were intended to signify royalty and competence in militaryaffairs. Such jewelry typically carried insignias that denotedfeatures of national and royal identity. The victorious warrior inRev. 19 wears many diadems (crowns) in order to signify his unmatchedpower (19:12). He has more than one crown, and even more than sevendiadems, which is the number of diadems that the dragon has (12:3).

Attimes, jewelry carried negative connotations, especially whenacquired within polytheistic trends of society or else designed as anobject of worship. Even Jacob was found burying his jewelry thataccompanied his foreign idols (Gen. 35:4). Such instances lendcredence to theories that even early Hebrew faith wrangled withpolytheism and was infused with its many golden artifacts. Gideonmade an ephod from the sparkling plunder (rings and pendants) of theMidianites (Judg. 8:21). This ephod became an object of worship forthe Israelites and greatly offended God.

Kingshad signet rings that contained their own personalized engravings.The engravings were made by stonecutters who carefully worked thesmall semiprecious stones atop the rings. Throughout the OT, ringswere used to make impressions on official documents (Exod. 28:11;1Kings 21:8; Esther 8:8). Prophets used signet rings to sealprophecies that were of grave importance for the nation (Isa. 8:16;Jer. 32:10). Unique rings were designed by notable families in orderto signify the honor of the patriarch. Of special interest is theusage of the ring in Jesus’ parable of the prodigal son. Thering was placed on the returning son’s finger to show theradical grace of the father, who was willing to join his honor to hisson’s shame (Luke 15:22) as the son was brought back into thehousehold.

Incertain NT writings, women are admonished not to adorn themselveswith external jewelry (1Tim. 2:9; 1Pet. 3:3), as this wasa sign of materialism and immodesty. In Rev. 21, jewels appear inJohn’s depiction of the new Jerusalem: it is a city of majesticbeauty adorned with precious jewels, gates of pearls, and streets ofgold (21:18–21).

In the Bible, gestures are made with either parts of the bodyor items, such as clothing and rings, directly connected to the body.For this reason, it makes sense to classify biblical gestures inrelation to the different body parts that are identified with thegestures. It is, however, challenging to know where to draw a line onclassifying a gesture. For example, a devious person is described inProv. 6:13 as one “who winks maliciously with his eye, signalswith his feet and motions with his fingers.” It is unclearwhether this is a single gesture or multiple ones, and whether allsignify different things or the same thing.

Head

Gesturesthat relate to the head range from simple head motions to semiviolentacts such as hair pulling. Simple head motions include lifting ofone’s head in honor (Gen. 40:13), bowing one’s head inmourning (Ps. 35:14), tossing one’s head in mockery andderision (2Kings 19:21), and shaking one’s head as insult(Ps. 22:7; Mark 15:29).

Acommon action is the shaving of the head, which can be forpurification (Lev. 14:8–9; Num. 6:9; 8:7 [includes all bodyhair]), mourning (Deut. 21:11–13; Job 1:20; Isa. 15:2; Jer.16:6; 47:5; 48:37; Ezek. 27:31; Amos 8:10; Mic. 1:16), remorse (Jer.41:5), or shaming (Jer. 2:16). However, priests are forbidden fromshaving their heads even in mourning (Lev. 21:5; Ezek. 44:20), whilethe high priest is to wear a turban on his head during sacrificialduties (Exod. 29:6).

Anointingof the head is done when a priest or king is installed (Exod. 29:7;Ps. 23:5) or simply as a sign of God’s goodness and blessing ona person (Eccles. 9:8). Blessing may also involve placing a hand onthe head of the person being blessed (Gen. 48:14–18; Exod.29:19), while the same gesture on the head of sacrificial animals isa symbolic means of transferring sin (Lev. 3:2, 8, 13; 4:4, 15, 24,29, 33; 8:18, 22).

Inthe OT, a woman’s head can be shaved in mourning (Deut.21:12–13; cf. Jer. 47:5), but in the NT, a shaved head can be acause for disgrace (1Cor. 11:5–6).

Face.Facial gestures range from expressions to actions such as touching orcovering the face. A face can be downcast in anger (Gen. 4:5–6)or bowed to the ground in honor (Gen. 48:12), in dejection (Josh.7:6), in humility (Ruth 2:10), in worship (2Chron. 20:18; Ps.138:2), in subjection, supplication, reverence (1Sam. 20:41;25:41; 28:14; 2Sam. 14:4, 22; 18:28; 24:20; 1Kings 1:23;1Chron. 21:20), or in dread (e.g., Moses before Yahweh [Exod.3:6]).

Theface can be covered or veiled as an indication of uncleanness (Lev.13:45), in grief/mourning (2Sam. 19:4; Ezek. 24:17), inresignation (1Kings 19:13), with intent to deceive in adultery(Job 24:15), or in horror of judgment (Esther 7:8; Ezek. 12:6, 12).It can also be buried in the dust in remorse (Lam. 3:29).

Godcan be described as hiding or turning away his face againstwickedness and evil (Deut. 31:18; 32:20; Ps. 34:16; Isa. 8:17; Jer.33:5; Ezek. 7:22; 15:7; 20:46; 21:2) or in an act of withholdingblessings (Job 13:15; Pss. 10:1; 13:1; 27:9; 30:7; 34:16; Isa. 54:8;59:2; 64:7). God can also turn his face toward a place in judgment(Ezek. 4:3, 7; 6:2). In 1Sam. 5:3–4 the idol of thePhilistine god Dagon falls facedown before the ark of the covenant,apparently overpowered by Yahweh.

Actsof humiliation or dishonor can involve spitting in the face (Num.12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6), slapping the face(1Kings 22:24; 2Chron. 18:23; Job 16:10; Lam. 3:30; Mic.5:1), pulling a skirt up over someone’s face in shamingjudgment (Jer. 13:26; Nah. 3:5), and hooking and dragging someone bythe nose (2Kings 19:28). Although being struck on the cheek ishumiliating, Jesus instructs his disciples to “turn the othercheek” as a sign of resistance to violence (Matt. 5:39; Luke6:29).

Onecan lift one’s face in worship (2Kings 20:2; Job 22:26;Isa. 38:2) or in confidence (Job 11:15) and can fail to lift it inshame and disgrace (Ezra 9:6). Although the shaving of beards inmourning is common practice (Ezra 9:3; Isa. 15:2; Jer. 41:5; 48:37),the forced shaving of beards is an act of shaming and insulting(2Sam. 10:4; 1Chron. 19:4–5; Isa. 7:20; 50:6).

Eyes.Winking the eye is perceived as an evil, deceptive, or malicious act(Ps. 35:19; Prov. 6:13; 16:30). Eyes can be lifted up in worship andexpectation (Pss. 121:1; 123:1).

Mouth.Pursed lips can characterize an evil person (Prov. 16:30), while ahand can be clapped over the mouth in awe and submission (Job 21:5;40:4). Psalm 72:9 looks to the righteous king before whom the deserttribes will bow and whose “enemies lick the dust” indefeat.

Ears.An Israelite slave for life is to have a hole punched through his orher earlobe, held against a doorpost, with an awl (Exod. 21:6; Deut.15:17). Blood is sprinkled on the lobe of the right ear forpurification (Exod. 29:20; Lev. 8:23–24; 14:17), whilesupplication can be described as asking for the turning of an ear(2Kings 19:16; Ps. 31:2). Turning one’s ear signifiespaying attention or taking something to heart (Ps. 49:4; Prov. 4:20;5:13).

Neck.The neck can be adorned (Song 1:10) as a sign of pride and honor(Gen. 41:42; Judg. 5:30; Prov. 1:9; Ezek. 16:11) or outstretched inarrogance (Ps. 75:5 TNIV: “Do not lift your horns againstheaven; do not speak with outstretched neck”). Jeremiah put ayoke on his neck as a prophetic sign of the approaching Babylonianconquest (Jer. 27–28). While putting someone’s neck in ayoke is an act of triumphal conquest (Ps. 105:18), stepping on theneck of a subdued enemy is an act of subjugation and humiliation(Josh. 10:24).

Body

Nakednessin public is considered shameful (Gen. 9:22–23; Nah. 3:5; Rev.3:18), so that it is sometimes pictured as part of divine judgment(Deut. 28:48; Isa. 47:2–3; Lam. 1:8; Mic. 1:11) or as a sign ofpromiscuity (Isa. 57:8; Ezek. 16:36). An unkempt body can be a signof mourning, as it is for Mephibosheth (2Sam. 19:24). A certainkind of body covering is a sign of marriage proposal or protection(Ezek. 16:8; 23:18; Hos. 2:9). Body dismembering, even in war, is anact of humiliation (2Sam. 4:12).

Chest.In self-mortification, one can pound one’s chest in mourning(Ezek. 21:12) or in remorse (Jer. 31:19; Luke 18:13). The breasts ofsacrificial animals are waved before God as a “wave offering”before being eaten (Exod. 29:26; Lev. 7:30; Num. 6:20).

Hand,arm.Hand gestures include motions such as lifting hands in worship,clapping hands in joy, and clapping a hand over one’s mouth inawe. The expression “outstretched arm” (Exod. 6:6; Deut.4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1Kings 8:42; 2Kings17:36; 2Chron. 6:32; Ps. 136:12; Jer. 21:5; 27:5; 32:17, 21;Ezek. 20:33–34) indicates power, might, strength. It is oftenused of God to indicate his ability to defeat powerful armies andenemies. God is implored by the psalmist to lift his hand and act forthe sake of the righteous (Ps. 10:12).

Sincethe right hand is the hand of power, the act of sitting at the righthand indicates being favored (1Kings 2:19; Ps. 110:1; Matt.22:44; Mark 12:36; Luke 20:43; Acts 2:35; Heb. 1:3; 8:1; 10:12; 12:2;1Pet. 3:22). When taking an oath, one places a hand under thethigh/crotch (Gen. 24:2; 47:29), most likely the right hand (see Gen.48:14, 17–18; Lev. 8:23; 14:14).

Clappingthe hands can be a sign of awe (Ezek. 6:11), malice, or remorse(25:6), while a bared arm can be a sign of judgment (4:7). Job clapshis hand over his mouth in awe of God and in submission andrepentance (Job 40:4–5).

Handscan be lifted in worship (1Kings 8:22; 1Tim. 2:8), tobeseech (Ps. 28:2), to protect and bless (Ps. 10:12), in an oath(Deut. 32:40), or to harm (Exod. 24:11; 1Sam. 24:6, 10;2Sam.1:14; 18:12).

Pilatewashes his hands to proclaim his innocence over the death of Jesus(Matt. 27:24), while 1Pet. 5:6 urges believers to humblethemselves “under God’s mighty hand,” so that indue time they will be lifted up.

Buttocks.Exposure of the buttocks can serve as a humiliating insult andprovocation, as happens to David’s men (2Sam. 10:4;1Chron. 19:4) and Egyptian and Cush*te captives (Isa. 20:4).

Leg.The leg or thigh is often a euphemism for the male reproductiveorgans, so that putting one’s hand under a thigh in oath (Gen.24:2; 47:29) may involve actually grabbing the genitalia. Animalthighs are waved to God in offering before being consumed (Lev. 9:21;10:14; Num. 6:20), while oaths administered to uncover adultery causea guilty woman’s thighs to waste (Num. 5:2–27).

Themost common gesture involving the knee is bowing, in worship orreverence (Deut. 33:3; Isa. 45:23; Rom. 11:4; 14:11; Phil. 2:10), indefeat (2Sam. 22:40; Ps. 18:38; Isa. 60:14), in distress (Ps.57:6), or in respect (1Kings 1:31). In what seems to be asomewhat awkward position, Elijah puts his face between his knees inprayer (1Kings 18:42).

Feet.Gestures involving the feet are probably the most common gestures inthe Bible. Feet can be washed in hospitality (Gen. 18:4; 19:2; 24:32;43:24; 1Sam. 25:41), in ablution (Exod. 30:19, 21; 40:31), orin supplication (1Sam. 25:41). Feet can be bathed in oil as ablessing (Deut. 33:24), uncovered in marriage proposals (Ezek. 16:8;cf. Ruth 3:4, 7), and stamped in remorse (Ezek. 25:6), and sandalscan be removed from them in honor (Exod. 3:1–10) or disgrace(Deut. 25:9). The heavenly seraphs cover their feet in supplicationbefore the throne of God (Isa. 6:2), while the feet of humans cansignal deception (Prov. 6:13).

Enemiescan be placed under one’s feet in subjugation (1Kings5:3; Pss. 8:6; 18:39; 45:5; 47:3; 110:1; Mal. 4:3; Rom. 16:20), havetheir feet shackled or ensnared (Job 13:27; 33:11; Pss. 25:15;105:18), and be forced to lick the feet of victors in humiliation anddefeat (Isa. 49:23). The righteous will bathe their feet in the bloodof their enemies in revenge (Pss. 58:10; 68:23).

Thoseoverwhelmed can grovel at the feet of the powerful (2Kings4:27, 37; Esther 8:3; Matt. 28:9; Mark 5:33; 7:25; Acts 10:25), whilethose emboldened can rise to their feet in confidence (Ezek. 2:1–2;3:24; Dan. 8:18).

Inthe NT, dust can be shaken off one’s feet as an indication ofdivine judgment (Matt. 10:14; Mark 6:11; Luke 9:5), even as lying ata person’s feet is a recognition of authority/submission (Matt.15:30; Mark 5:33; Luke 8:28, 35, 41, 47; 10:39; 17:16; Acts 4:37;5:2). A woman publicly washes Jesus’ feet with her tears, wipesthem with her hair, and kisses and perfumes them in what seems an actof love and repentance; but Jesus indicates that she has prepared hisbody for burial (Luke 7:38–46; John 11:2; 12:3). Jesus washeshis disciples’ feet as instruction on servanthood anddiscipleship (John 13:5–14).

Fingers,Toes.Different fingers seem to have different roles assigned them. Afinger sprinkles blood in cleansing (Lev. 4:6, 17, 25, 30, 34; 8:15;9:9; 14:16; 16:14, 19; Num. 19:4), while blood on the tip of theright thumb and on the right big toe is for cleansing (Exod. 29:20;Lev. 8:23–24; 14:17, 25, 28).

Onewears a signet ring as a sign of power (Esther 3:10) or a gesture ofrestoration and forgiveness (Luke 15:22). But fingers can also motionin deception (Prov. 6:13) or point in blame (Isa. 58:9). Jesus writeswith his finger on the ground, apparently as a gesture ofindifference to those pointing accusing fingers (John 8:6).

Clothesand Shoes

Garments.Garments attain significance as they are related to specificemotions. Wearing sackcloth and ashes in mourning is common (Gen.37:34; Ezek. 7:18; 2Sam. 3:31), while ripping garments inmourning is also frequently attested (Gen. 37:34; 44:13; Lev. 10:6;21:10; Josh. 7:6; 2Sam. 1:11; 3:31; 13:31; 1Kings 21:27;2Kings 2:12; 19:1; Esther 4:1; Isa. 32:11; 37:1; Jer. 41:5).

Rippingsomeone’s clothing to expose nakedness (Ezek. 16:39; 2Sam.10:4) or pulling a person’s skirts up over the face (Jer.13:26) is an act of shaming or insulting. But tearing one’sclothes off can be a sign of fury (Matt. 26:65). Persons withdefiling diseases are expected to warn off others by wearing tornclothes and shouting, “Unclean! Unclean!” (Lev. 13:45).

Bylaying their clothes at Saul’s feet, the crowd may beacknowledging his authority in the stoning of Stephen (Acts 7:58).

Sandals.A woman can remove a man’s sandal in contempt (Deut. 25:5–10),while a sandal can be removed by a kinsman-redeemer to indicategiving up a right or as a transfer of property (Ruth 4:7–8). Asandal can also be removed in mourning (Ezek. 24:17) or be cast overa piece of land to claim ownership (Pss. 60:8; 108:9).

PropheticGestures

Propheticgestures in the OT are mostly concerned with the call to repentanceand approaching judgments upon failure to heed the warning. Jeremiahputs a yoke on his neck (Jer. 27–28; cf. Deut. 28:48), Ezekielcooks with dung (Ezek. 4:12) and sleeps on his left side for 390 daysand then on his right side for 40 days (4:5–6), Isaiah stripsoff his clothing (Isa. 20:2–3; 32:11), and Hosea marries anunfaithful wife (Hos. 1:1–3).

Inthe NT, Jesus cleanses the temple as an act of symbolic judgment(Matt. 21:12; Mark 11:15; John 2:15). He also breaks bread and drinkswine (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35; Acts 2:46;20:11; 27:35; 1Cor. 11:24–25) and washes his disciples’feet (John 13:1–13), thereby establishing symbolic Christianpractices.

The term “government” may refer to the philosophythat shapes a nation or people’s institutions, customs, andlaws or, more specifically, to actual offices and structures to enactthis philosophy. Generally speaking, government serves to bring orderand direction to a people. This can be accomplished through the ruleof one, or a few, or many. As a constituent portion of bringingorder, some sort of entity for enforcement and protection must becreated. This usually takes the form of a military or police force.

Thebiblical worldview emphasizes the rule of God over everything,inherent in his position as the Creator. Since, however, God didimbue humanity with authority over creation and with the capacity forrelationship, his government can find expression in the actions anddecisions of human beings (1Sam. 8:7–9; Rom. 13:1–4).The successful ruler will be the individual who understands his orher place before God and who desires to lead God’s people withhumility and justice (1Kings 3:7–9).

Beforethe Monarchy

Clan.The earliest forms of governmental relations apparently were in theextended family or clan. The progenitor of the clan normally was thepatriarch, who led several families, all of which were to some degreerelated to him. The patriarch was responsible for land allotments andmaintenance of the family’s spiritual life and well-being (Gen.13:8–9; 31:22–35; Job 1:4–5). He was responsiblefor forming contractual agreements under which the family functioned,in relation both to land acquisitions and to marriages (Gen.21:22–34; 24:1–11; 26:26–33). He alone decided towhom the patriarchy passed when he died, and his power was almostabsolute (Gen. 27), though there is some indication that God desireda husband’s first responsibility to be to his spouse ratherthan to his father (Gen. 2:24).

Tribe.Beyond the clan, the next larger societal unit was the tribe.Although tribes were for the most part still related genetically, thedistance of the relationship permitted the inclusion of persons fromoutside the family. This may have been the case with Caleb, who isidentified both as a member of the tribe of Judah (Num. 13:6) and asa descendant of the Kenizzites, who were Edomites (Gen. 36:9–11;Num. 32:12). If modern nomadic tribes are any indication, thegovernmental structure of the related tribes was a type ofconfederation coming together for defensive purposes. The decisionswould have been made by a group of elders from the various clans.Like the clan chief of the smaller structures, the tribal elderscould make covenants and were responsible for keeping order in thetribe (Deut. 21:19; Ruth 4:1–12; 2Sam. 5:3).

Duringthe period following the exodus and before the time of the judges,Israel’s tribal structure was maintained, though with a singleleader. The leadership of Moses and Joshua was in many ways aprecursor to the offices of both judge and king. The men hadconsiderable power, and opposition to their leadership often wasdealt with harshly (Num. 12; 16). Yet, their rule was establishedthrough presence of the Spirit of God rather than physical lineage.The weight of leading such a large body of people had itsdifficulties, and it is related that Moses delegated some of hisauthority to judges who rendered decisions for the people (Exod.18).

Judges.The period of the judges witnessed a devolution of sorts in thegovernmental structures of Israel. The relationship between thevarious tribes was somewhat strained, and it seems clear from thenarrative that no judge ever led more than a handful of tribes.Although these judges were like Moses and Joshua in that they wereimbued with power by the Spirit of God, their focus was almost solelymilitary in nature, and the everyday aspects of governance seem tohave been left to the individual tribes. There was little sense ofordered society, and lawlessness and anarchy seem to have been theorder of the day. In two cases, those of Gideon and Abimelek,attempts were made to found petty kingdoms (Judg. 8:22–23,30–31; 9:1–21). Similarly, Jephthah seems to haveestablished a minor kingdom east of the Jordan, in Gilead (Judg.11:6–11). However, these attempts were transitory in nature andlacked the stability that grows out of a unified identity. Indeed,one of the roles of the judges seems to have been to solidify thepeople’s resolve for permanent leadership in the form of amonarch, which they hoped would raise them to greatness and standingin the world (1Sam. 8:1–6).

TheMonarchy

Theperiod of the monarchy represented a strong centralized governmentinvested in the mind and decisions of a single man. The term “king”was applied symbolically to any great leader, but above all it wasapplied to God, to whom Israel’s throne rightfully belonged(1Chron. 28:5; 29:23; Ps. 2). With the office of the king camea bureaucracy designed to increase efficiency, but which sometimesinvolved corruption.

Establishingthe monarchy.The first ruler called “king” was Saul, son of Kish,though he is often referred to as a prince or a chieftain rather thana king (1Sam. 13:13–14). It is difficult to say whetherthis related specifically to the level of office that he possessed orif it was a sort of disparaging comparison to David, who was viewedby the biblical writer as a true king. As king, David took possessionof the great fortress of Jerusalem. In many ways, he combined theecclesiastical and the military headship of the nation through themovement of the ark of the covenant to Jerusalem and the purchase ofthe threshing floor for the temple. Solomon attempted to furtherbreak down the old tribal divisions by dividing the whole countryinto administrative districts (1Kings 4:7), not according totribal divisions, but instead after the pattern established duringthe Egyptian hegemony of Canaan that had existed several centuriesearlier. The kingdom was divided into two separate kingdoms at thedeath of Solomon, but for the people of God the monarchy had becomethe standard of government through which God ruled. This monarchialexpectation found expression in the messianic hope of Israel(Ezek.47).

Therole of the king.The chief duty of the king was to act as the commander in chief ofthe army. With the establishment of a monarchy, the people gained astanding army that could be kept in the field for protection of thenation (1Sam. 13:2). The king was also intimately connectedwith the religious organization of the people. He was considered acentral component of the cult, so that major moments in his life werecause for worship (Pss. 2; 45; 110). It is certain that the king,especially after David, performed priestly functions. David wore anephod (1Chron. 15:27), and Solomon addressed the people in thetemple (1Kings 8:14). Indeed, the coronation itself identifiedthe king as both priest and king (Ps. 110:4). The fact that Solomonbuilt the temple and played a significant role in its dedicationshows the intimate relation that the king had with the nationalsanctuary, which was attached to his palace. The king also served asjudge (1Kings 3:16–28; 7:7) over his people, and hedetermined the economic structures of the society, including taxes,monetary weights, and covenants with other nations. The king did nothold absolute authority, however, and like the rest of Israel, he wassubject to the law (Deut. 17:14–20).

Successorsand officers.Once the kingship had been established, the hereditary principlearose naturally. Saul’s son Ish-Bosheth maintained a smallkingship of northern tribes for some time after Saul’s death(2Sam. 2:8–10). Still, the king appears to have had theright to select which of his descendants would be his successor(1Kings 1). When the decision was made, the people oftenproclaimed their satisfaction at the result (1Kings 1:25;2Kings 14:21), and a ceremony of anointing took place.Sometimes the anointing was a private affair (2Kings 9:6), butthe presence of certain psalms related to the ceremony itselfsuggests that, generally speaking, it was a national event and timeof worship (Ps. 2:2).

Thebureaucracy that came with the king meant the installation of severalnew offices. The chief officer of the king was the commander of hisarmy (2Sam. 2:8; 8:16). Another high-ranking military officerwas the captain of the bodyguard, who was not placed under the ordersof the commander of the army (2Sam. 8:18; 23:22–23). Theking also had more domestic officers, such as the officer over thehousehold (2Kings 18:18), the court historian, the courtsecretary, various deputies and advisers, and the king’s friend(2Sam. 8:16–18; 1Kings 4:1–6).

Revenue.The means of sustaining the state varied by era and king. While it istrue that the king had his own flocks and land (1Sam. 8:15–17;1Chron. 27:25–28), he could also, depending on how stronghe was, raise revenue through gifts from vassals (1Kings 4:21;10:25) and through the spoils of war (2Chron. 27:5). Startingwith the control and regulation of trade routes during the reign ofSolomon, the king maintained a stream of revenue through taxation ofmerchants moving through the land and trade with other nations.

Afterthe Exile

Theperiod following the exile witnessed a transition in the governmentof Israel. Apart from a very short period from about 160 to 60 BC,Israel was under the control of foreign powers. These various empiresruled with a variety of methods, determined by their own philosophyof government.

Persianrule.The Persians established a rule based largely on a sort of benevolentdictatorship, though there are multiple accounts of vicious responsesto any notion of rebellion from its vassals. In 539 BC Cyruspermitted the Jews to return from their captivity in Babylon toJerusalem and showed them certain favors. One of his successors,Darius I (r. 522–486 BC), continued the liberal policy of Cyrustoward the Jews and played a major role in the rebuilding of thetemple at Jerusalem (Ezra 5:13–17; 6:1–15). He alsoorganized the Persian Empire to facilitate the easy collection oftribute from subject nations. He ultimately divided the kingdom intotwenty provinces ruled by governors, a system maintained through theremainder of his dynastic line. Another important development duringthis period was the increase in power of the Jewish priesthood. Withno Jewish monarchy in place, governmental power in Israel becameconcentrated in the office of the high priest.

Greekand Roman rule.Alexander the Great and his successors brought Hellenism into theJewish experience. His acquisition of power was distinctly differentbecause it was not simply a political one. Its cultural and spiritualinfluence was much more significant. The people were subjected to newlanguage, art, thought, and philosophy. The struggle that ensueddivided the Jewish population into competing groups, one dedicated tothe preservation of the old ways and one more receptive to theHellenistic life.

Thecoming of the Romans brought with it a more complex balance of power,with authority shifting between the high priest, vassal kingsappointed by the Romans, and Roman governors called “prefects”and “procurators.” Among the kings of this period, Herodthe Great was the most successful and important. Herod gained controlof the region with the help of Augustus Caesar and Marc Antony, beinginvested with the office by the Roman senate and then winning animportant military victory over Jerusalem in 37 BC. Herod was hatedby the Jews because of his pagan commitments, his cruelty, and hisdesire to Hellenize Judea. His children did not enjoy his success orhis power, however, and following his death Roman influence andintervention in Judea became more direct and significant.

Thepriestly class also held significant power in the office of the highpriest and in the Jewish high court, the Sanhedrin. The Sanhedrinaddressed issues such as legal procedure, verdicts, and decrees of apolitical nature and also dealt with questions relating to thetemple, priesthood, and sacrifices. The Sanhedrin was in manyrespects the highest political authority (although its control wasalways mitigated by Roman power and presence). It could deal withmost criminal cases, though its authority was limited in capitalcases.

TheRoman presence in the region was represented by the governance ofprefects and procurators. These governors were appointed by Rome overJudea after the removal of Archelaus in AD 6, and over all ofPalestine at the death of Herod Agrippa. Prefects and procuratorswere the highest power in their province, but they answered to thelegate and ultimately to Caesar. They lived primarily in Caesarea,but they traveled to Jerusalem for high festivals or in the case ofcivil unrest. They tended to have as little contact as possible withthe Jews unless their own personal interest demanded it. Decisionsconcerning everyday life were left to the Jewish authorities. WithRoman citizens living in their areas, the procurators had directinfluence; however, such citizens could go over the procurator’shead and appeal to Caesar if they did not receive the sentence thatthey desired.

The KJV translation for a young girl, an unmarried woman orvirgin, or a female servant. At least five Hebrew words are used torefer to such women. Betulah refers to an unmarried virgin or a youngwoman who has had no sexual experience (Gen. 24:16; Job 31:1; Exod.22:16–17). A man who forcefully lay with such a woman wasexpected to marry her (Deut. 22:13–19). When David was old, avirgin was found to lie at his side to keep him warm (1Kings1:2). Israel as a nation is identified as a young virgin (Jer. 31:4).The second term is ’amah, translated “bondwoman,”“maidservant,” “maid,” “bondmaid,”“servant,” or “female servant” (Gen. 20:17;Exod. 2:5). The third is shipkhah, which refers to a female slave whois of close kinship to her master (Gen. 29:24). The fourth isna’arah, which is translated “unmarried girl”(Esther 2:4 [NIV: “young woman”]) or “servant”(Esther 4:4 [NIV: “female attendant”]; Ruth 2:23). Thefifth is ’almah, which is translated “girl” (Exod.2:8), “virgin” (Isa. 7:14), or “maiden”(Prov. 30:19 [NIV: “young woman”]).

Inthe NT, several Greek words are sometimes translated as “maiden”in the KJV. Parthenos refers to a “virgin,” male orfemale (Matt. 1:23; Acts 21:9; Rev. 14:4). Pais generally means “ayoung girl,” “maiden,”or “child” (Luke 8:51, 54). Paidiskē refers to a“female slave,” “servant maid,” or “servantgirl” (Mark 14:66; Luke 12:45). The word korasion refers to a“girl” or “little girl” (Matt. 9:24–25).Nymphē refersto a “young wife” or “bride” (Luke 12:53;Rev. 21:2).

The practice of receiving strangers in order to offerprovision and protection was an important concept in many of thecultures throughout the time period of both Testaments.

Hospitalityfirst appears in Abraham’s care of the strangers who visit himin Gen. 18. The strangers in turn reveal God’s imminentfulfillment of his promise to provide a child to Abraham and Sarah.Thus, they return the good favor and kindness that they havereceived, which is the expected pattern of mutual goodwill thatcharacterizes hospitality.

Theunusual hospitality of Rebekah in offering water for Abraham’sservant’s camels distinguishes her as the wife whom God hadappointed for Isaac (Gen. 24:1–49).

Partof the sin of Sodom and Gomorrah is that the men violate hospitalitynorms by demanding that the visiting angels have sex with them, whichis in deep contrast to Lot’s attempt to welcome and protect thevisitors (Gen. 19:1–9; see also Ezek. 16:49–50).

Aconviction of the people of Israel is that God is their host in thepromised land (Lev. 25:23). Jesus frequently is the beneficiary ofthe hospitality of others in the Gospels, and he sends out hisdisciples relying on it (Luke 9:1–4; 10:1–9). Themessianic banquet is a theme of Jesus’ teaching on the kingdomof God (Matt. 8:11; 22:1–14; Luke 14:16–24). Hospitalityis also commanded to be an aspect of early Christian communities, andit is a spiritual gift (Rom. 12:8, 13; Heb. 13:2; 1Pet. 4:9).

An intimate, exclusive, lifelong covenant relationshipbetween a man and a woman wherein a new family is established.

Theologyof Marriage

Thebiblical basis for marriage is recorded in Gen. 2:18–24, whichestablishes a number of important points relating to marriage.

First,in Gen. 2:18 God highlights the first expressed inadequacy withincreation: the man is alone. The solution to the man’s solitudeis found not among the animals (a fact demonstrated by the carefulsearch expressed by having the man name each of them) but in acreature specifically created to address the problem of his solitude:woman. She is created from his “rib” (a bettertranslation is “side”), so that she is more like him thanany of the animals. In spite of this, she is not a clone, but rathera complement to him. She is described as a “helper suitable forhim,” which highlights her fulfillment of the inadequacy Godhad previously identified.

Second,the role of the wife is not restricted to providing a means by whichto fulfill the command to fill the earth (through bearing children),for the problem identified in Gen. 2:18 cannot be reduced to thisalone. The OT establishes that human beings are relational andsocial, and that isolation is not good, quite aside fromconsiderations relating to childbearing. Indeed, when marriage isemployed as a metaphor for the relationship between God and hispeople (see below), it can be conceptualized quite apart from thenotion of procreation, suggesting that the latter should not beconsidered the primary purpose of marriage.

Third,Gen. 2:23 describes the relationship between the man and the woman interms strongly reminiscent of the traditional kinship formula usedwith reference to family members elsewhere in the OT: “bone ofmy bones, and flesh of my flesh” (cf., e.g., Gen. 29:14; Judg.9:2; 2Sam. 5:1; 19:13–14—similar to the modernEnglish expression “my flesh and blood”; see also Matt.19:5; Eph. 5:31). Although “be united” (othertranslations use “cleave”) and “one flesh”are frequently understood to refer to sexual union, this is not theonly, or even the primary, implication of the words. Genesis 2:24expresses the unification of the husband and the wife as theantithesis of the man’s leaving his father and mother. Theseterms (“leave” or “forsake,” “beunited” or “cleave”) are used elsewhere incovenantal contexts. “Cleave” is usually used of peoplein the sense of clinging to another out of affection and loyalty(Gen. 34:3; Ruth 1:14; 2Sam. 20:2; 1Kings 11:2). It isalso frequently used of Israel clinging to God (Deut. 10:20; 11:22;13:5; 30:20; Josh. 22:5; 23:8). “Forsake” is used ofbreaking covenants (Deut. 12:19; 14:27; 29:25; Jer. 1:16; 2:13, 17,19; 5:7; 16:11; 17:13; 19:4; 22:9). The verb also appears in thecontext of marital divorce in Prov. 2:16–17; Isa. 54:6; 62:4.

Theimplication of Gen. 2:24 is that the man was formerly “united”to his parents in a familial relationship, but when he marries, thecovenantal relationship with his parents is superseded by the newrelationship with his wife. Thus, in establishing the covenantalrelationship of marriage, the man and the woman form a new familyunit (they become “one flesh,” which parallels thekinship formula more fully expressed in Gen. 2:23). It is noteworthythat Gen. 2 thus defines a family as husband and wife; a family isformed before any children are born. Furthermore, the emphasis on thepriority of the relationship between husband and wife is particularlystriking, given both the importance of honoring one’s parents(Exod. 20:12; Deut. 5:16) and the distinctly patrilocal nature ofinheritance whereby sons would remain in the parents’ householdafter marriage and ultimately inherit a share of it, but daughterswould leave their parents’ house to be with their husbands.

Fourth,the description of the woman as the man’s “helper”cannot alone be used to demonstrate that the wife’s role waseither subordinate or superior to her husband’s. Although theterm is elsewhere often used as a description of God, it is also usedof subordinate helpers, and other contextual indications determinethe relative status of the helper aside from the use of the termitself.

Marriagein the Old Testament

TheBible presents few formal legal, liturgical, or cultic requirementsfor marriage (whereas there are specific laws dealing with divorce),although it does record some details of specific marriages from whichsome insight into marriage practices can be gleaned. Marriages oftenwere established through an arrangement between the parents of thehusband and those of the wife or between the husband and the parentsof his prospective wife (e.g., Gen. 24; 38:6), but there appears tobe some diversity, with examples of a man choosing his own wife(e.g., Judah in Gen. 38:2) or instances when the consent of the womanis sought (e.g., Gen. 24:8, 58). The requirement of a formalcertificate for divorce (Deut. 24:1, 3), together with examples ofmarriage contracts from the ancient Near East, are possible evidencethat marriage within Israel required certification, although there isno explicit confirmation of this in the OT or in Israel prior to therabbinic period. The marriages recorded in the OT often involvedfeasts of varying duration (Gen. 29:22; Judg. 14:12), the bride beingaccompanied to her home in a festive procession that included musicand singing (Ps. 78:63; Jer. 7:34; 16:9), and a blessing pronouncedover the bride that she might bear many children (Gen. 24:60; Ruth4:11). Deuteronomy 22:15 suggests that evidence of the bride’svirginity was retained by the wife’s family to guard againstfalse accusations by a husband seeking divorce.

Anotheraspect of marriage that appears to have been normative although notlegislated was the payment of a mohar, or “bride-price”(Gen. 34:12; Exod. 22:16; 1Sam. 18:25), as well as theprovision of a dowry (1Kings 9:16). The former was a paymentmade by the groom’s family to the bride’s family, thelatter an amount given by the father to his daughter. Typically, theformer appears to have exceeded the latter in value. The bride-price,at least in later times, functioned as insurance should the wife bedivorced.

TheBible does not issue any specific age constraints upon those beingmarried, indicating that the OT practice probably did not differsignificantly from that of other nations in the ancient Near East,where girls were considered ready for marriage once they had reachedpuberty or the age of twelve, and boys were generally slightly older.Constraints were placed on the eligibility of marriage partners, andgenerally marriages were endogamous: marriage partners were chosenfrom within the clan, tribe, or nation (e.g., Gen. 24:1–9;27:46–28:5; cf. Deut. 7:3, which prohibits marriage with some,but not all, foreigners, and Deut. 21:10–14, which permitsIsraelite warriors to take a wife from among female prisoners ofwar). While there were exceptions to this constraint (e.g., Mosesmarried a Midianite; Bathsheba was married to a Hittite; Boaz marriedRuth, a Moabite), in later times the restriction was given legalsanction under Ezra and Nehemiah (Ezra 9:2, 12; Neh. 13:25; cf. Luke14:26; 18:29).

Inspite of the likelihood that many marriages in the OT and the ancientworld in general were arranged, the notion of romantic love as bothan ideal for marriage and a basis for choosing one’s spouseclearly was known and even regarded as desirable. This is reflectedin the approbation given romantic love in Song of Songs as well as instories such as that of Jacob (Gen. 29:18; see also Judg. 14:1–3;1Sam. 18:20).

Socially,marriage was of particular import for a woman in the ancient world,for her well-being usually depended on her place within the house ofeither her father or her husband. Because inheritance was passed downthe male line, women without connection to the house of a man were ina very tenuous state. Inheritance itself was also an important issuein the ancient world, and so great value was placed not just onmarriage but also on bearing children (particularly male [see alsoFirstborn]). Associated with these social functions of marriage inancient Israel is the fact that the OT permits and records a numberof instances of polygamy (always polygyny, never polyandry). Thisafforded social security to widows (see also Levirate Law, LevirateMarriage) and helped ensure the line of inheritance. It should benoted, however, that neither the welfare aspect of marriage nor therelated acceptance of polygamy is based on the biblical foundationfor marriage in Gen. 2, and consequently, polygamy does not reflectthe biblical ideal for marriage.

Thefundamental importance of the marriage relationship is alsohighlighted by the severity of the penalties for adultery (e.g.,Exod. 20:14; Deut. 5:18; 22:22–24; see also Adultery).

Marriagein the New Testament

Jesusreinforces the importance of marriage, emphasizing its divine originand lifelong nature (Matt. 19:6; Mark 10:9) as well as itsinviolability (Mark 10:2–12). In light of this, Jesus’assertion that at the resurrection there will be no marriage issurprising (Matt. 22:30). Although Jesus offers no explanation as towhy there will be no marriage following the resurrection, it isperhaps likely that the fundamental need identified by God in Gen.2:18 (the man was alone) will be solved in a different manner in theage to come: the intimate help and companionship ideally found inmarriage will be provided in perfected relationship with God and allothers.

Paulelaborates somewhat on marriage in the Christian community. Christianmarriage ought to be characterized by mutual submission in somerespects (1Cor. 7:4; Eph. 5:21) while reflecting someasymmetrical aspects of the relationship between Christ and thechurch in others (Eph. 5:22–33). Christians ought to marrywithin the church (2Cor. 6:14–18, although this passageis not restricted to marriage); however, those who are married tononbelievers are not to seek divorce, but are to remain faithful totheir spouses for the sake of both the spouse and their children(1Cor. 7:10–16).

TheNT makes reference to some of the marriage customs of the day,including sharing a feast (Matt. 22:2–12; Luke 12:36; John2:1–11), the expectation that guests be suitably attired (Matt.22:11–12), and a procession to the groom’s home (Matt.25:1–13; Luke 12:35–38).

SymbolicUse of Marriage

Marriageis used figuratively in both Testaments. The relationship between Godand his people is described with marriage language (Isa. 62:4–5;Jer. 2:2). By using such language, the prophets emphasize theintimacy and unity inherent in the relationship between God and hischosen people, as well as the devastating betrayal when the covenantis broken. The use of the marriage metaphor is thus extended to theuse of divorce language to describe God’s treatment ofunfaithful Israel (Jer. 3:8), and the notion of adultery andpromiscuity is equated with the worship of foreign gods (Ezek. 16;23). The prophet Hosea’s marriage is itself a graphicrepresentation of God’s relationship with his people and, inparticular, their faithlessness; however, it also holds out theanticipation of a new covenant, one wherein God declares, “Youwill call me ‘my husband’; you will no longer call me ‘mymaster’ ” (Hos. 2:16). The metaphorical use ofmarriage to image the relationship between God and his people alsoreflects the implicit belief in the asymmetrical nature of therelationship between husband and wife in the ancient world.

TheNT primarily identifies the church as the bride and Christ as thehusband when using marriage language figuratively (e.g., Eph.5:22–33). In so doing, the NT affirms Christ’s deity byexplicitly depicting him in the place occupied by God in the OT’suse of marriage symbolism. Jesus uses marriage in his parabolicteaching about the kingdom of God (Matt. 22:2–14; 25:1–12),as well as in reference to himself as bridegroom when explaining thebehavior of his disciples (Mark 2:19–20; Luke 5:34–35).Revelation depicts the return of Christ as the time of the marriagebetween the bride and the bridegroom (Rev. 19:7; 21:9).

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

Mentioned only in the OT in most Bible versions (MSG uses“nose” in the NT as part of English idioms; e.g., Matt.13:57; 21:32), the nose often is referred to in the context ofjewelry, as nose rings for women were a fine adornment in ancientHebrew culture (Gen. 24:47; Ezek. 16:12), in some cases indicative ofextravagance (Isa. 3:16–24). Other times, a stronger partywould direct a weaker party by means of a hook or a cord in theirnose (2Kings 19:28; 2Chron. 33:11; Job 40:24).

TheHebrew word for nose, ’ap, could be used metaphorically foranger, much as English speakers might say that an angry person “hassteam coming out of his nose.” Thus, the NIV’s “[he]became angry” can translate the Hebrew phrase “[his] noseburned” (Gen. 30:2; Judg. 10:7). The same Hebrew term can alsorefer to nostrils. The NIV uses the translation “nostrils”several times in the OT, often in poetry, usually in connection withbreath (Gen. 2:7; 7:22; 2Sam. 22:16 [cf. Ps. 18:15]; Job 27:3)or as a source of smoke (2Sam. 22:9 [cf. Ps. 18:8]; Job 41:20).

TheHebrews also used ’ap to refer to the entire face, normallywhen a person was bowing facedown. In such instances, “boweddown with his face to the ground” translates the Hebrew phrase“bowed down with nostrils [’appayim] toward the ground”(Gen. 19:1; 1Sam. 25:41).

A provincial and administrative center of the land known asArraphe, during the late second millennium BC. The population of Nuziseems to have been predominantly Hurrian, and the location was alsoruled by the Mitanni for at least part of its existence. The site islocated less than fifteen miles from modern-day Kirkuk in Iraq and isbest known for the almost four thousand cuneiform tablets that havebeen unearthed there.

Thetexts unearthed at Nuzi come from administrative and family archives,among the most important of which is that of Apil-Sin (1767–1749BC). They are written in a Hurrian-influenced dialect of Akkadian andconvey a great deal of information about the social structure ofNuzi, especially its political, economic, legal, and militarycomponents. From them we learn that the king of Arraphe was a vassalof Mitanni, and that he stood at the top of a social ladder thatincluded the queen and concubines, landowners, businessmen withmilitary obligations, wealthier private citizens, governmentalofficials, and a relatively large class of property owners and slaves(including prisoners of war and private citizens who were forced tosell themselves into slavery because of their poverty; on occasion,these “slaves” seem to have been able to amassconsiderable personal fortunes in spite of their social standing).Women seem to have held a somewhat higher social standing at Nuzithan in other locations across the ancient Near East. They were ableto engage in real-estate transactions and sometimes were extendedsignificant protections in legal documents. Other significant legaland economic information comes from the so-called tablet of sonship,tablet of lease, and tablet of brothership. These tablets createdimportant legal fictions aimed at the acquisition of land byadoption, transaction, or inheritance among otherwise unrelatedcitizens. Along with these, marriage contracts have also beendiscovered, providing additional valuable information about thosepractices. For example, marriage contracts indicate that marriageswere legally arranged by fathers or brothers, dowries were paid tobrides, and bride-prices were paid to the families. Moreover, theyindicate that husbands sometimes were forbidden from taking a secondwife, and that if subsequent wives were permitted, the originalbride’s children remained the primary heirs of the husband.

Initially,the discovery of these texts generated a great deal of interest amongbiblical scholars because of the ways in which they seemed to confirma number of different practices attested in the Hebrew Bible duringthe patriarchal period. Among these are the adoption of Eliezer ofDamascus by the childless Abraham (Gen. 15:2), the series ofnegotiations over the marriage between Isaac and Rebekah (Gen. 24),and the practice of levirate marriage (book of Ruth). More recentresearch, however, has indicated that these customs are also clearlyreflected throughout the ancient Near East during the second andfirst millennia BC, often with clearer parallels than the onesreflected at Nuzi. Thus, the evidence from Nuzi has not proved to beas clear-cut a case of direct influence as some had assumed.Nevertheless, it is not as if these subsequent findings have negatedthe apparent parallels with Nuzi, and a cautious reliance on the dataas broadly suggestive of historical reliability is clearly the bestcourse of action for the time being.

An occupation or profession is the usual work or business inwhich a person engages for the sake of earning a living. In biblicaltimes, family or social standing most often determined occupation.This was particularly true for occupations tied to land, such asplanting crops and raising animals, since land in ancient Israel waspassed down within the tribe, normally from fathers to sons (Josh.14:9; Ezek. 46:18). Sometimes daughters also received a share in thefamily inheritance (Josh. 17:6). Most people gained their livelihoodfrom their family’s land, and those who did not have land hiredthemselves out to work for wages (Deut. 24:14). A son normallylearned his trade from his father (Gen. 47:3; 2Kings 4:18;Matt. 4:21) and continued in that occupation unless called into God’sservice (1Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero,writing around the time of the NT, considered occupations such as taxcollector, laborer, and fisherman to be vulgar. Conversely,professions such as teacher, doctor, and wholesale trader were morehonorable, with landowner being the most respectable and profitableprofession (Off. 1.42).

Agricultureand Farming

Farmingis the earliest recorded occupation in the Bible, as the first manwas called to work and keep the garden (Gen. 2:15). Even after theexile from Eden because of sin, Adam worked the ground for food, asdid Cain, his firstborn son (Gen. 3:17–18; 4:2). The openingchapters of the Bible establish a fundamental link between “man”(’adam) and the “ground” (’adamah). After theflood, Noah established himself as a “man of the soil”(’ish ha’adamah) by planting a vineyard (Gen. 9:20). KingUzziah “loved the soil” (’oheb ’adamah) andso employed people to work in his fields and vineyards (2Chron.26:10).

Goddemonstrated his covenant commitment to Isaac by blessing him with anincredible harvest (Gen. 26:12), and he promised to prosper Israel’sfarms if the people obeyed him (Deut. 28:4) and to curse the fruit oftheir ground if they disobeyed (Deut. 28:18). The OT ideal was foreveryone to live “under their own vine and under their own figtree” (1Kings 4:25; Mic. 4:4). According to Prov. 28:19,the diligent farmer would have abundant food.

Jesus’parables frequently employed agricultural imagery that would havebeen readily understandable in first-century Palestine, where manypeople were farmers (cf. Mark 4:1–9; 12:1–11) and someowned land (Acts 4:34). The people living around Jerusalem at thistime engaged in agriculture, soil cultivation, and cattle raising(Let. Aris. 107–112).

Herdingand Hunting

Herdinganimals is the second-oldest occupation recorded in Scripture (afterfarming), and raising flocks and herds continued to be one of themost common and important professions throughout biblical times. Abelis the first “keeper of sheep” in the Bible (Gen. 4:2NRSV). Several generations later, Jabal pioneered the nomadic herdinglifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), aswere Moses (Exod. 3:1), David (1Sam. 17:34), and many others inthe OT. Josephus acknowledged that “feeding of sheep was theemployment of our forefathers in the most ancient ages”(Ag.Ap. 1.91). While men typically worked as shepherds andherdsmen, the occupation was also open to women, such as Rachel,whose fathers owned sheep (Gen. 29:9). Shepherds were present atJesus’ birth (Luke 2:8–20), and Jesus’ teachingsuggests that shepherding was a common occupation in Palestine (cf.Matt. 18:12; John 10:1–30).

Manypeople in biblical times hunted, either for food, sport, orprotection. The first recorded hunter is Nimrod, “a mightyhunter before the Lord” (Gen. 10:9). Ishmael was “anexpert with the bow” (Gen. 21:20 NRSV), while Esau was “askillful hunter, a man of the open country” who brought backwild game for food (25:27–28). The name of Pokereth-Hazzebaim,included in the genealogy of Solomon’s servants in Ezra 2:57,reflects his occupation as a “gazelle catcher” (cf.1Kings 4:23).

Buildersand Craftsmen

Cainwas the first person in the Bible to build a city (Gen. 4:17), andhis descendant Tubal-Cain was the first metalworker (4:22). Nimrodbuilt a number of cities (10:11–12), and the beginning ofNimrod’s kingdom was Babel (10:10), where the people gatheredtogether to build a city with brick (11:3). Builders in Mesopotamiaused baked brick and asphalt, while Israelite builders usuallypreferred the more readily available stone and mortar. After Joseph’sdeath, Israel was conscripted into forced labor in Egypt, whichinvolved building cities of brick and mortar (Exod. 1:11).

Therole of craftsmen in the construction of the tabernacle wasparticularly significant. Bezalel and Oholiab were “skilledworkers and designers” empowered by God for work on thetabernacle (Exod. 35:35). They engaged in “all kinds ofcrafts,” including artistic metalworking, masonry, carpentry,and weaving (Exod. 31:4–5; 38:23).

Kingsin Israel often commissioned important building projects (1Kings12:25; 15:22; 16:24; 2Chron. 26:9; Josephus, J.W. 1.401–2).Carpenters and stonemasons worked on David’s palace (2Sam.5:11). Solomon conscripted laborers to build the temple and alsoemployed carriers, stonecutters, craftsmen, and foremen to supervisethe work (1Kings 5:13–18). After the Babylonian exile,many Israelites were involved in rebuilding the temple and the wallof Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18).These projects, directed by Zerubbabel and Nehemiah, utilized masons,carpenters, and other workers (Ezra 3:7).

Jesusis referred to as a tektōn (Mark 6:3) and as the son of a tektōn(Matt. 13:55), with tektōn usually translated “carpenter”by English versions. However,recent scholarshiphas demonstrated that Jesus was likely a builder, not a carpenter inthe modern sense of the term. In the LXX, the word tektōntypically translates a Hebrew word, kharash, used broadly to refer tocraftsmen working with stone, wood, or metal.

Musicians

Thefirst musician recorded in Scripture is Jubal, “the father ofall who play the stringed instruments and pipes” (Gen. 4:21).Musicians performed a variety of roles in ancient society, as they dotoday. Singers and instrumentalists were employed to celebratefestive occasions, often to provide accompaniment for dancing (Gen.31:27; Luke 15:25), to soothe the sick or distressed (1Sam.16:16), and to express lamentation (Job 30:31).

Musiciansplayed an important role in leading God’s people in worship.The “director of music” is mentioned in the headings offifty-five psalms and Hab. 3:19. The most famous musician inScripture is David, “the singer of Israel’s psalms”(2Sam. 23:1 GW), who played the harp (1Sam. 16:18) andwrote or inspired at least seventy-three canonical psalms. Solomonwas also a notable songwriter and lover of music (1Kings 4:32).David appointed many Levites as singers and musicians to lead Israelin worship (1Chron. 15:16; 23:5). The musicians played lyres,harps, cymbals, and trumpets (2Chron. 5:12).

Government,Politics, and Military

Beforethe monarchy, there were no formal government offices. Under Moses, agroup of seventy elders in Israel served as leaders and officials,and these men were to carry out Moses’ decrees and judge thepeople on most matters (Exod. 18:20–22; Num. 11:16). AfterJoshua’s death, God raised up judges to rescue Israel fromforeign enemies and lead the people (Judg. 2:16) until the time ofSamuel, when Saul was made king (1Sam. 11:15).

Kingsin Israel employed various officials. In 2Sam. 8:16–18,Joab is listed first among David’s officials, which suggeststhat the military commander was second in authority after the king.Under Solomon, the leader of the army is called “commander inchief” (1Kings 4:4). The royal cabinet included a numberof key advisers, including the recorder, the secretary, and the“confidant” of the king (cf. 2Sam. 16:16). The OTdoes not specify the precise roles of these officials. The recorderwas among the highest governmental positions and served as a royalcounselor. In Hebrew, mazkir (“recorder”) is a cognatenoun to the verb zkr (“to remember”), which suggests thatthis official may have managed and preserved public records (2Kings18:18; Isa. 36:22). The main task of the king’s secretary orscribe (sop̱er)was to write down (sapar) official state documents (2Sam.8:17), and he advised the king and also provided financial oversight(2Kings 12:10). Recorders and secretaries apparently were welleducated and multilingual, as was the palace administrator (2Kings18:18, 26). Solomon’s officials included supervisors of thepalace and the forced labor, as well as governors who suppliedprovisions for the king’s household (1Kings 4:6–7).The OT mentions cupbearers in Israel’s government and in otheradministrations (Gen. 40:1; 1Kings 10:5; Neh. 1:11). Thecupbearer served as the royal wine taster; he protected the king frombeing poisoned and had direct access to the monarch.

Inthe Roman Empire, the emperor was absolute ruler (1Pet. 2:17),with the senate next in authority. Proconsuls held judicial andmilitary authority over larger provinces (Acts 18:12), prefects(governors) administered smaller provinces (Matt. 27:2), withtetrarchs over one-fourth of a province (Luke 3:1).

Christiansin NT times engaged in civil service. Erastus was a financial officerin Corinth (Rom. 16:23), and he may be the same Erastus commemoratedin an inscription from this period who held the office of aedile. Theproconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of HerodAntipas (Acts 13:1); and members of Caesar’s household (Phil.4:22) were also Christian public leaders.

Tradeand Economics

Fromearliest times, people have exchanged goods and property. WhenAbraham purchased Ephron’s field, his silver was measured“according to the weight current among the merchants”(Gen. 23:16), which suggests that a recognized system of publictrading was in place during the time of the patriarchs. Traders ofcommodities such as spices traveled along caravan routes betweensouthern Arabia and Egypt, and these traders often acquired slavesalong the way (Gen. 37:28). Solomon employed royal merchants to buyand sell goods (1Kings 10:28).

Inthe first century, Jews were engaged broadly in economic life aslandowners, artisans, merchants, traders, bankers, and slaves.Several of Jesus’ disciples were fishermen (Matt. 4:18). Lukewas a physician, a well-educated and respectable professional (Col.4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila,and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire,commerce and pagan religion often intermingled. Merchants oftenformed trade guilds, where membership sometimes required religiousand moral compromise. In Ephesus, silversmiths and craftsmen inrelated trades turned significant profit through their connectionswith the local Artemis cult (Acts 19:24–27).

Jesusfrequently spent time with tax collectors, such as Levi (also called“Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were adespised group because often they became wealthy by taking advantageof the Roman taxation system, which allowed them to charge commissionon taxes collected (Luke 19:2, 8). Jesus’ parable of thetalents references bankers who offered interest on deposits collected(Matt. 25:27), and Rev. 3:17–18 alludes to the fact thatLaodicea was a financial center with a significant banking system.

Servantsand Slaves

Inthe OT, ’ebed most often designates a slave or servant, whoseoccupation involves work (’abad ) as a subordinate. Someservants held very important positions in their master’shousehold (Gen. 24:2), while many others toiled in hard labor (Job7:2). Israelites were not to enslave their kinfolk, but they couldtake slaves from other nations. Fellow Israelites who became poorcould serve as hired workers, but they were to be released along withtheir children at the Jubilee because God had brought Israel out fromEgyptian slavery and they belonged to God as his servants (Lev.25:39–46).

Slavesin the Roman world were property like goods or cattle, possessed byanother (Dio Chrysostom, 2Serv. lib. 24). Unlike modern slaverypractices, race played no factor in the Roman institution of slavery.Slaves were kidnapped and sold in NT times (1Tim. 1:10; Rev.18:13), but the majority of slaves were so by birth. The mostprominent slave in the NT is Onesimus, for whom Paul intercedes withhis master, Philemon (Philem. 10, 16). Believing slaves were to obeytheir earthly masters “as slaves of Christ” (Eph. 6:5–6),but the NT stressed the equality of slave and free in Christ (Gal.3:28). Paul called himself a “servant [doulos] of Christ Jesus”(Rom. 1:1).

ReligiousService

MostIsraelites engaged in professional religious service were Levites(Num. 3:12), including Moses, Aaron, and the priests in Aaron’sline (Exod. 6:19–20; 35:19). The priests offered sacrifices toGod on behalf of the people (Heb. 5:1). Under the priests’direction, the Levites were charged with caring for the tabernacleand its furnishings (Num. 1:49; 1Chron. 23:32) and carrying theark of the covenant (1Chron. 15:2). They were set apart toserve in God’s presence (Deut. 18:7) and to lead the people inworship (2Chron. 5:12). Further, priests often played animportant advisory role to Israel’s kings (2Sam. 8:17;1Kings 4:5; 2Kings 12:2).

InIsrael, people went to seers and prophets to inquire of God (1Sam.9:9), for they received and communicated God’s word (2Sam.24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets,and other times the prophets are discussed as an organized group(1Sam. 19:20; 1Kings 22:6).

TheNT references a number of ministerial offices (1Cor. 12:28;Eph. 4:11; 1Tim. 3:1–12). Not all ministers were paid,though teachers and preachers had a right to “receive theirliving from the gospel” (1Cor. 9:14–15; cf. 1Tim.5:17). Apostles were those sent out by Jesus as his representatives.The term apostolos refers particularly to the twelve apostles whowere with Jesus during his earthly ministry and who were witnesses ofhis resurrection (Acts 1:21–22). Paul referred to himself as anapostle (Gal. 1:1; 1Cor. 1:1), and he calls Epaph-ro-di-tus andothers “messengers” (apostoloi) in the churches (2Cor.8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy andspeak to strengthen, encourage, and comfort the church (Acts 15:32;1Cor. 14:3). Overseers (also called “elders” or“pastors”) are qualified leaders who teach, shepherd, andexercise authority in the church (1Tim. 3:1; 1Pet. 5:2).Evangelists and missionaries proclaim the gospel and aim to winconverts to Christ (Acts 21:8; 2Tim. 4:5). Those ministers whoare faithful to the gospel deserve support (3John8).

An occupation or profession is the usual work or business inwhich a person engages for the sake of earning a living. In biblicaltimes, family or social standing most often determined occupation.This was particularly true for occupations tied to land, such asplanting crops and raising animals, since land in ancient Israel waspassed down within the tribe, normally from fathers to sons (Josh.14:9; Ezek. 46:18). Sometimes daughters also received a share in thefamily inheritance (Josh. 17:6). Most people gained their livelihoodfrom their family’s land, and those who did not have land hiredthemselves out to work for wages (Deut. 24:14). A son normallylearned his trade from his father (Gen. 47:3; 2Kings 4:18;Matt. 4:21) and continued in that occupation unless called into God’sservice (1Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero,writing around the time of the NT, considered occupations such as taxcollector, laborer, and fisherman to be vulgar. Conversely,professions such as teacher, doctor, and wholesale trader were morehonorable, with landowner being the most respectable and profitableprofession (Off. 1.42).

Agricultureand Farming

Farmingis the earliest recorded occupation in the Bible, as the first manwas called to work and keep the garden (Gen. 2:15). Even after theexile from Eden because of sin, Adam worked the ground for food, asdid Cain, his firstborn son (Gen. 3:17–18; 4:2). The openingchapters of the Bible establish a fundamental link between “man”(’adam) and the “ground” (’adamah). After theflood, Noah established himself as a “man of the soil”(’ish ha’adamah) by planting a vineyard (Gen. 9:20). KingUzziah “loved the soil” (’oheb ’adamah) andso employed people to work in his fields and vineyards (2Chron.26:10).

Goddemonstrated his covenant commitment to Isaac by blessing him with anincredible harvest (Gen. 26:12), and he promised to prosper Israel’sfarms if the people obeyed him (Deut. 28:4) and to curse the fruit oftheir ground if they disobeyed (Deut. 28:18). The OT ideal was foreveryone to live “under their own vine and under their own figtree” (1Kings 4:25; Mic. 4:4). According to Prov. 28:19,the diligent farmer would have abundant food.

Jesus’parables frequently employed agricultural imagery that would havebeen readily understandable in first-century Palestine, where manypeople were farmers (cf. Mark 4:1–9; 12:1–11) and someowned land (Acts 4:34). The people living around Jerusalem at thistime engaged in agriculture, soil cultivation, and cattle raising(Let. Aris. 107–112).

Herdingand Hunting

Herdinganimals is the second-oldest occupation recorded in Scripture (afterfarming), and raising flocks and herds continued to be one of themost common and important professions throughout biblical times. Abelis the first “keeper of sheep” in the Bible (Gen. 4:2NRSV). Several generations later, Jabal pioneered the nomadic herdinglifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), aswere Moses (Exod. 3:1), David (1Sam. 17:34), and many others inthe OT. Josephus acknowledged that “feeding of sheep was theemployment of our forefathers in the most ancient ages”(Ag.Ap. 1.91). While men typically worked as shepherds andherdsmen, the occupation was also open to women, such as Rachel,whose fathers owned sheep (Gen. 29:9). Shepherds were present atJesus’ birth (Luke 2:8–20), and Jesus’ teachingsuggests that shepherding was a common occupation in Palestine (cf.Matt. 18:12; John 10:1–30).

Manypeople in biblical times hunted, either for food, sport, orprotection. The first recorded hunter is Nimrod, “a mightyhunter before the Lord” (Gen. 10:9). Ishmael was “anexpert with the bow” (Gen. 21:20 NRSV), while Esau was “askillful hunter, a man of the open country” who brought backwild game for food (25:27–28). The name of Pokereth-Hazzebaim,included in the genealogy of Solomon’s servants in Ezra 2:57,reflects his occupation as a “gazelle catcher” (cf.1Kings 4:23).

Buildersand Craftsmen

Cainwas the first person in the Bible to build a city (Gen. 4:17), andhis descendant Tubal-Cain was the first metalworker (4:22). Nimrodbuilt a number of cities (10:11–12), and the beginning ofNimrod’s kingdom was Babel (10:10), where the people gatheredtogether to build a city with brick (11:3). Builders in Mesopotamiaused baked brick and asphalt, while Israelite builders usuallypreferred the more readily available stone and mortar. After Joseph’sdeath, Israel was conscripted into forced labor in Egypt, whichinvolved building cities of brick and mortar (Exod. 1:11).

Therole of craftsmen in the construction of the tabernacle wasparticularly significant. Bezalel and Oholiab were “skilledworkers and designers” empowered by God for work on thetabernacle (Exod. 35:35). They engaged in “all kinds ofcrafts,” including artistic metalworking, masonry, carpentry,and weaving (Exod. 31:4–5; 38:23).

Kingsin Israel often commissioned important building projects (1Kings12:25; 15:22; 16:24; 2Chron. 26:9; Josephus, J.W. 1.401–2).Carpenters and stonemasons worked on David’s palace (2Sam.5:11). Solomon conscripted laborers to build the temple and alsoemployed carriers, stonecutters, craftsmen, and foremen to supervisethe work (1Kings 5:13–18). After the Babylonian exile,many Israelites were involved in rebuilding the temple and the wallof Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18).These projects, directed by Zerubbabel and Nehemiah, utilized masons,carpenters, and other workers (Ezra 3:7).

Jesusis referred to as a tektōn (Mark 6:3) and as the son of a tektōn(Matt. 13:55), with tektōn usually translated “carpenter”by English versions. However,recent scholarshiphas demonstrated that Jesus was likely a builder, not a carpenter inthe modern sense of the term. In the LXX, the word tektōntypically translates a Hebrew word, kharash, used broadly to refer tocraftsmen working with stone, wood, or metal.

Musicians

Thefirst musician recorded in Scripture is Jubal, “the father ofall who play the stringed instruments and pipes” (Gen. 4:21).Musicians performed a variety of roles in ancient society, as they dotoday. Singers and instrumentalists were employed to celebratefestive occasions, often to provide accompaniment for dancing (Gen.31:27; Luke 15:25), to soothe the sick or distressed (1Sam.16:16), and to express lamentation (Job 30:31).

Musiciansplayed an important role in leading God’s people in worship.The “director of music” is mentioned in the headings offifty-five psalms and Hab. 3:19. The most famous musician inScripture is David, “the singer of Israel’s psalms”(2Sam. 23:1 GW), who played the harp (1Sam. 16:18) andwrote or inspired at least seventy-three canonical psalms. Solomonwas also a notable songwriter and lover of music (1Kings 4:32).David appointed many Levites as singers and musicians to lead Israelin worship (1Chron. 15:16; 23:5). The musicians played lyres,harps, cymbals, and trumpets (2Chron. 5:12).

Government,Politics, and Military

Beforethe monarchy, there were no formal government offices. Under Moses, agroup of seventy elders in Israel served as leaders and officials,and these men were to carry out Moses’ decrees and judge thepeople on most matters (Exod. 18:20–22; Num. 11:16). AfterJoshua’s death, God raised up judges to rescue Israel fromforeign enemies and lead the people (Judg. 2:16) until the time ofSamuel, when Saul was made king (1Sam. 11:15).

Kingsin Israel employed various officials. In 2Sam. 8:16–18,Joab is listed first among David’s officials, which suggeststhat the military commander was second in authority after the king.Under Solomon, the leader of the army is called “commander inchief” (1Kings 4:4). The royal cabinet included a numberof key advisers, including the recorder, the secretary, and the“confidant” of the king (cf. 2Sam. 16:16). The OTdoes not specify the precise roles of these officials. The recorderwas among the highest governmental positions and served as a royalcounselor. In Hebrew, mazkir (“recorder”) is a cognatenoun to the verb zkr (“to remember”), which suggests thatthis official may have managed and preserved public records (2Kings18:18; Isa. 36:22). The main task of the king’s secretary orscribe (sop̱er)was to write down (sapar) official state documents (2Sam.8:17), and he advised the king and also provided financial oversight(2Kings 12:10). Recorders and secretaries apparently were welleducated and multilingual, as was the palace administrator (2Kings18:18, 26). Solomon’s officials included supervisors of thepalace and the forced labor, as well as governors who suppliedprovisions for the king’s household (1Kings 4:6–7).The OT mentions cupbearers in Israel’s government and in otheradministrations (Gen. 40:1; 1Kings 10:5; Neh. 1:11). Thecupbearer served as the royal wine taster; he protected the king frombeing poisoned and had direct access to the monarch.

Inthe Roman Empire, the emperor was absolute ruler (1Pet. 2:17),with the senate next in authority. Proconsuls held judicial andmilitary authority over larger provinces (Acts 18:12), prefects(governors) administered smaller provinces (Matt. 27:2), withtetrarchs over one-fourth of a province (Luke 3:1).

Christiansin NT times engaged in civil service. Erastus was a financial officerin Corinth (Rom. 16:23), and he may be the same Erastus commemoratedin an inscription from this period who held the office of aedile. Theproconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of HerodAntipas (Acts 13:1); and members of Caesar’s household (Phil.4:22) were also Christian public leaders.

Tradeand Economics

Fromearliest times, people have exchanged goods and property. WhenAbraham purchased Ephron’s field, his silver was measured“according to the weight current among the merchants”(Gen. 23:16), which suggests that a recognized system of publictrading was in place during the time of the patriarchs. Traders ofcommodities such as spices traveled along caravan routes betweensouthern Arabia and Egypt, and these traders often acquired slavesalong the way (Gen. 37:28). Solomon employed royal merchants to buyand sell goods (1Kings 10:28).

Inthe first century, Jews were engaged broadly in economic life aslandowners, artisans, merchants, traders, bankers, and slaves.Several of Jesus’ disciples were fishermen (Matt. 4:18). Lukewas a physician, a well-educated and respectable professional (Col.4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila,and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire,commerce and pagan religion often intermingled. Merchants oftenformed trade guilds, where membership sometimes required religiousand moral compromise. In Ephesus, silversmiths and craftsmen inrelated trades turned significant profit through their connectionswith the local Artemis cult (Acts 19:24–27).

Jesusfrequently spent time with tax collectors, such as Levi (also called“Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were adespised group because often they became wealthy by taking advantageof the Roman taxation system, which allowed them to charge commissionon taxes collected (Luke 19:2, 8). Jesus’ parable of thetalents references bankers who offered interest on deposits collected(Matt. 25:27), and Rev. 3:17–18 alludes to the fact thatLaodicea was a financial center with a significant banking system.

Servantsand Slaves

Inthe OT, ’ebed most often designates a slave or servant, whoseoccupation involves work (’abad ) as a subordinate. Someservants held very important positions in their master’shousehold (Gen. 24:2), while many others toiled in hard labor (Job7:2). Israelites were not to enslave their kinfolk, but they couldtake slaves from other nations. Fellow Israelites who became poorcould serve as hired workers, but they were to be released along withtheir children at the Jubilee because God had brought Israel out fromEgyptian slavery and they belonged to God as his servants (Lev.25:39–46).

Slavesin the Roman world were property like goods or cattle, possessed byanother (Dio Chrysostom, 2Serv. lib. 24). Unlike modern slaverypractices, race played no factor in the Roman institution of slavery.Slaves were kidnapped and sold in NT times (1Tim. 1:10; Rev.18:13), but the majority of slaves were so by birth. The mostprominent slave in the NT is Onesimus, for whom Paul intercedes withhis master, Philemon (Philem. 10, 16). Believing slaves were to obeytheir earthly masters “as slaves of Christ” (Eph. 6:5–6),but the NT stressed the equality of slave and free in Christ (Gal.3:28). Paul called himself a “servant [doulos] of Christ Jesus”(Rom. 1:1).

ReligiousService

MostIsraelites engaged in professional religious service were Levites(Num. 3:12), including Moses, Aaron, and the priests in Aaron’sline (Exod. 6:19–20; 35:19). The priests offered sacrifices toGod on behalf of the people (Heb. 5:1). Under the priests’direction, the Levites were charged with caring for the tabernacleand its furnishings (Num. 1:49; 1Chron. 23:32) and carrying theark of the covenant (1Chron. 15:2). They were set apart toserve in God’s presence (Deut. 18:7) and to lead the people inworship (2Chron. 5:12). Further, priests often played animportant advisory role to Israel’s kings (2Sam. 8:17;1Kings 4:5; 2Kings 12:2).

InIsrael, people went to seers and prophets to inquire of God (1Sam.9:9), for they received and communicated God’s word (2Sam.24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets,and other times the prophets are discussed as an organized group(1Sam. 19:20; 1Kings 22:6).

TheNT references a number of ministerial offices (1Cor. 12:28;Eph. 4:11; 1Tim. 3:1–12). Not all ministers were paid,though teachers and preachers had a right to “receive theirliving from the gospel” (1Cor. 9:14–15; cf. 1Tim.5:17). Apostles were those sent out by Jesus as his representatives.The term apostolos refers particularly to the twelve apostles whowere with Jesus during his earthly ministry and who were witnesses ofhis resurrection (Acts 1:21–22). Paul referred to himself as anapostle (Gal. 1:1; 1Cor. 1:1), and he calls Epaph-ro-di-tus andothers “messengers” (apostoloi) in the churches (2Cor.8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy andspeak to strengthen, encourage, and comfort the church (Acts 15:32;1Cor. 14:3). Overseers (also called “elders” or“pastors”) are qualified leaders who teach, shepherd, andexercise authority in the church (1Tim. 3:1; 1Pet. 5:2).Evangelists and missionaries proclaim the gospel and aim to winconverts to Christ (Acts 21:8; 2Tim. 4:5). Those ministers whoare faithful to the gospel deserve support (3John8).

The biblical corpus known as the Pentateuch consists of thefirst five books of the OT: Genesis, Exodus, Leviticus, Numbers, andDeuteronomy. The word “Pentateuch” comes from two Greekwords (penta [“five”] and teuchos [“scroll case,book”]) and is a designation attested in the early churchfathers. The collection is also commonly known as the “FiveBooks of Moses,” “the Law of Moses,” or simply the“Law,” reflecting the traditional Jewish name “Torah,”meaning “law” or “instruction.” The Torah isthe first of three major sections that comprise the Hebrew Bible(Torah, Nebiim, Ketubim [Law, Prophets, Writings]); thus for bothJewish and Christian traditions it represents the introduction to theBible as a whole as well as its interpretive foundation.

TheEnglish names for the books of the Pentateuch came from the LatinVulgate, based on the Greek Septuagint. These appellations are mainlydescriptive of their content. Genesis derives from “generations”or “origin,” Exodus means “going out,”Leviticus represents priestly (Levitical) service, Numbers refers tothe censuses taken in the book, and Deuteronomy indicates “secondlaw” because of Moses’ rehearsal of God’s commands(see Deut. 17:18). The Hebrew designations derive from opening wordsin each book. Beresh*t (Genesis) means “in the beginning”;Shemot (Exodus), “[these are] the names”; Wayyiqra’(Leviticus), “and he called”; Bemidbar (Numbers), “inthe desert”; and Debarim (Deuteronomy), “[these are] thewords.”

Referringto the Pentateuch as “Torah” or the “Law”reflects the climactic reception of God’s commands at MountSinai, which were to govern Israel’s life and worship in thepromised land, including their journey to get there. However, callingthe Pentateuch the “Law” can be a bit misleading becausethere are relatively few passages that simply list a set of commands,and all law passages are set within a broad narrative. The Pentateuchis a grand story that begins on a universal scale with the creationof the cosmos and ends on the plains of Moab as the readeranticipates the fulfillment of God’s plan to redeem a fallenworld through his chosen people. The books offer distinct qualitiesand content, but they are also inherently dependent upon one another,as the narrative remains unbroken through the five volumes. Genesisends with Jacob’s family in Egypt, and, though many years havepassed, this is where Exodus begins. Leviticus outlines cultic lifeat the tabernacle (constructed at the end of Exodus) and even beginswithout a clear subject (“And he called...”),which requires the reader to supply “the Lord” from thelast verse of Exodus. Numbers begins with an account of Israel’sfighting men as the nation prepares to leave Sinai, and Deuteronomyis Moses’ farewell address to the nation on the cusp of thepromised land.

Authorshipand Composition

Althoughthe Pentateuch is technically an anonymous work, Jewish and Christiantradition attributes its authorship to Moses, the main figure of thestory from Exodus to Deuteronomy. The arguments for attributing theauthorship of the Pentateuch to Moses come from internal evidencewithin both Testaments. That Moses is responsible for at leastportions of the Pentateuch is suggested by references to his explicitliterary activity reflected within the narrative itself (Exod. 17:14;24:4; 34:28; Num. 33:2; Deut. 31:9, 22, 24), if not implied invarious literary formulas such as “the Lord said to Moses”(e.g., Exod. 39:1, 7, 21; Lev. 4:1; 11:1; 13:1; Num. 1:1; 2:1).Mosaic authorship receives support from the historical books, whichuse terms such as “the Book of the Law of Moses” invarious forms and references in the preexilic history (Josh. 8:30–35;23:6; 2Kings 14:6) as well as the postexilic history (e.g.,2Chron. 25:4; Ezra 6:18; Neh. 13:1). The same titles are usedby NT authors (e.g., Mark 12:26; Luke 24:44; John 1:45), evenreferring to the Pentateuch simply by the name “Moses” atvarious points (e.g., Luke 16:29; 24:27; 2Cor. 3:15).

Evenwith these examples, nowhere does the text explicitly state thatMoses is responsible for the entire compilation of the Pentateuch orthat he penned it with his own hand. Rather, a number of factorspoint to a later hand at work: Moses’ death and burial arereferenced (Deut. 34), the conquest of Canaan is referred to as past(Deut. 2:12), and there is evidence that the names of people andplaces were updated and explained for later generations (e.g., “Dan”in Gen. 14:14; cf. Josh. 19:47; Judg. 18:28b–29). Based onthese factors, it is reasonable to believe that the Pentateuchunderwent editorial alteration as it was preserved within Jewish lifeand took its final shape after Moses’ lifetime.

Overthe last century, the Documentary Hypothesis has dominated academicdiscussion of the Pentateuch’s composition. This theory wascrystallized by Julius Wellhausen in his Prolegomena to the Historyof Israel in the late nineteenth century and posits that thePentateuch originated from a variety of ancient sources derived fromdistinct authors and time periods that have been transmitted andjoined through a long and complex process. Traditionally thesedocuments are identified as J, E, D, and P. The J source is adocument authored by the “Yahwist” (German, Jahwist) inJudah around 840 BC and is so called because the name “Yahweh”is used frequently in its text. The E source stands for “Elohist”because of its preference for the divine title “Elohim”and was composed in Israel around 700 BC. The D source stands for“Deuteronomy” because it reflects material found in thatbook; it was composed sometime around Josiah’s reform in 621BC. The P document reflects material that priests would be concernedwith in the postexilic time period, approximately 500 BC. This theoryand its related forms stem from the scholarly concern over variousliterary characteristics such as the use of divine names; doubletsand duplications in the text; observable patterns of style,terminology, and themes; and alleged discrepancies in facts,descriptions, and geographic or historical perspective.

Variousdocumentary theories of composition have flourished over the lastcentury of pentateuchal scholarship and still have many adherents.However, lack of scholarly agreement about the dating and characterof the sources and the rise of other literary approaches to the texthave many conservative and liberal scholars calling into question theaccuracy and even interpretive benefit of the source theories.Moreover, if the literary observations used to create sourcedistinctions can be explained in other ways, then the DocumentaryHypothesis is significantly undermined.

Inits canonical form, the pentateuchal narrative combines artisticprose, poetry, and law to tell a dramatic history spanning thousandsof years. One could divide the story into six major sections:primeval history (Gen. 1–11), the patriarchs (Gen. 12–50),liberation from Egypt (Exod. 1–18), Sinai (Exod. 19:1–Num.10:10), wilderness journey (Num. 10:11–36:13), and Moses’farewell (Deuteronomy).

PrimevalHistory (Gen. 1–11)

Itis possible to divide Genesis into two parts based upon subjectmatter: the origin of creation and humankind’s call, fall, andpunishment (chaps 1–11), and the origin of a family that wouldbecome God’s conduit of salvation and blessing for the world(chaps. 12–50).

Theprimeval history comprises essentially the first eleven chapters ofGenesis, ending with the genealogy of Abraham in 11:26. Strictlyspeaking, 11:27 begins the patriarchal section with the sixthinstance of the toledot formula found in Genesis, referencingAbraham’s father, Terah. The Hebrew phrase ’elleh toledot(“these are the generations of”) occurs in eleven placesin Genesis and reflects a deliberate structural marker that one mayuse to divide the book into distinct episodes (2:4; 5:1; 6:9; 10:1;11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2).

Genesisas we know it exhibits two distinct creation accounts in its firsttwo chapters. Although critical scholars contend that the differingaccounts reflect contradictory stories and different authors, it isjust as convenient to recognize that the two stories vary in styleand some content because they attempt to accomplish different aims.The first account, 1:1–2:3, is an artistic, poetic,symmetrical, and “heavenly” view of creation by atranscendent God, who spoke creation into being. In the secondaccount, 2:4–25, God is immanently involved with creation as heis present in a garden, breathes life into Adam’s nostrils,dialogues and problem-solves, fashions Eve from Adam’s side,and bestows warnings and commands. Both perspectives are foundationalfor providing an accurate view of God’s interaction withcreation in the rest of Scripture.

Asone progresses through chapters 1–11, the story quickly changesfrom what God has established as “very good” to discord,sin, and shame. Chapter 3 reflects the “fall” of humanityas Adam and Eve sin in eating from the forbidden tree in directdisobedience to God. The serpent shrewdly deceives the first couple,and thus all three incur God’s curses, which extend tounlimited generations. Sin that breaks the vertical relationshipbetween God and humanity intrinsically leads to horizontal strifebetween humans. Sin and disunity on the earth only intensify as onemoves from the murder story of Cain and Abel in chapter 4 to theflood in chapters 5–9. Violence, evil, and disorder have sopervaded the earth that God sends a deluge to wipe out all livingthings, save one righteous man and his family, along with an ark fullof animals. God makes the first covenant recorded in the biblicalnarrative with Noah (6:18), promising to save him from the flood ashe commands Noah to build an ark and gather food for survival. Noahfulfills all that God has commanded (6:22; 7:5), and God remembershis promise (8:1). This is the prototypical salvation story for therest of Scripture.

Chapter9 reflects a new start for humanity and all living things as thecreation mandate to “be fruitful and increase in number; fillthe earth and subdue it,” first introduced in 1:28, is restatedalong with the reminder that humankind is made in God’s image(1:27). Bearing the image involves new responsibilities andstipulations in the postdiluvian era (9:2–6). There will beenmity between humans and animals, animals are now appropriate food,and yet lifeblood will be specially revered. God still requiresaccountability for just and discriminate shedding of blood andorderly relationships, as he has proved in the deluge, but now herelinquishes this responsibility to humankind. In return, Godpromises never to destroy all flesh again, and he will set therainbow in the sky as a personal reminder. Like the covenant withNoah in 6:18, the postdiluvian covenant involves humankind fulfillingcommands (9:1–7) and God remembering his covenant (9:8–17),specially termed “everlasting” (9:16).

Theprimeval commentary on humankind’s unabating sinful condition(e.g., 6:5; 8:21) proves true as Noah becomes drunk and naked and hisson Ham (father of Canaan) shames him by failing to conceal hisfather’s negligence. Instead of multiplying, filling, andsubduing the earth as God has intended, humankind collaborates tomake a name for itself by building a sort of stairway to heavenwithin a special city (11:4). God foils such haughty plans byscattering the people across the earth and confusing their language.Expressed in an orderly chiastic structure, the story of the tower ofBabel demonstrates that God condescends (11:5) to set things straightwith humanity.

Patriarchs(Gen. 12–50)

Althoughthe primeval history is foundational for understanding the rest ofthe Bible, more space in Genesis is devoted to the patriarchalfigures Abraham, Isaac, Jacob, and Joseph. In general, the Abrahamicnarrative spans chapters 12–25, the story of Isaac serves as atransition to the Jacob cycle of chapters 25–37, and the Josephnarrative finishes the book of Genesis in chapters 37–50.

Thetransition from the primeval history to the patriarchs (11:27–32)reveals how Abraham, the father of Israel, moves from the east andsettles in Harran as the family ventures to settle in Canaan. InHarran, Abraham receives the call of God’s redemptive plan,which reverberates through Scripture. God will bless him with land,make him a great nation, grant him special favor, and use him as aconduit of blessings to the world (12:1–3). In 11:30 is theindication that the barrenness of Abraham’s wife (Sarah)relates to the essence of God’s magnificent promises. How onebecomes great in name and number, secures enemy territory, and is tobless all peoples without a descendant becomes the compellingquestion of the Abrahamic narrative. The interchange betweenAbraham’s faith in God and his attempts to contrive covenantfulfillment colors the entire narrative leading up to chapter 22. Itis there that Abraham’s faith is ultimately put to the test asGod asks him to sacrifice the promised son, Isaac. Abraham passesGod’s faith test, and a ram is provided to take Isaac’splace. This everlasting covenant that was previously sealed by thesign of circumcision is climactically procured for future generationsthrough Abraham’s exemplary obedience (22:16–18; cf.15:1–21; 17:1–27).

Thepatriarchal stories that follow show that the Abrahamic promises arerenewed with subsequent generations (see 26:3–4; 28:13–14)and survive various threats to fulfillment. The story of Isaac servesmainly as a bridge to the Jacob cycle, as he exists primarily as apassive character in relation to Abraham and Jacob.

Deception,struggle, rivalry, and favoritism characterize the Jacob narrative,as first exemplified in the jostling of twin boys in Rebekah’swomb (25:22). Jacob supplants his twin brother, Esau, for thefirstborn’s blessing and birthright. He flees to Paddan Aram(northern Mesopotamia), marries two sisters, takes their maidservantsas concubines, and has eleven children, followed by a falling-outwith his father-in-law. Jacob’s struggle for God’sblessing that began with Esau comes to a head in his wrestlingencounter with God at Peniel. Ultimately, Jacob emerges victoriousand receives God’s blessing and a name change, “Israel”(“one who struggles with God”). Throughout the Jacobstory, God demonstrates his faithfulness to the Abrahamic covenantand reiterates the promises to Jacob, most notably at Bethel (chaps.28; 35). The interpersonal strife of Jacob’s life is thusenveloped within a message of reconciliation not just with Esau(chap. 33) but ultimately with God. The reader learns from theepisodes in Jacob’s life that although God works through thelives of weak and failing people, his promises for Israel remainsecure.

AlthoughJacob and his family are already living in Canaan, God intends forthem to move to Egypt and grow into a powerful nation beforefulfilling their conquest of the promised land (see 15:13–16).The story of Joseph explains how the family ends up in Egypt at theclose of Genesis. Joseph is specially loved by his father, whichelicits significant jealousy from his brothers, who sell him off tosome nomads and fabricate the alibi that he has been killed by a wildbeast. Joseph winds up in Pharaoh’s household and eventuallybecomes his top official. When famine strikes Canaan years later,Joseph’s brothers go to Egypt to purchase food from the royalcourt, and Joseph reveals his identity to them in an emotionalreunion. Jacob’s entire family moves to Egypt to live for atime in prosperity under Joseph’s care. The Joseph storyillustrates the mysterious relationship of human decision and divinesovereignty (50:20).

Liberationfrom Egypt (Exod. 1–18)

Genesisshows how Abraham develops into a large family. Exodus shows how thisfamily becomes a nation—enslaved, freed, and then taught theways of God. Although it appears that Exodus continues a rivetingstory of God’s chosen people, it is actually the identity andpower of God that take center stage.

Manyyears have passed since Joseph’s family arrived in Egypt. TheHebrews’ good standing in Egypt has also diminished as theirmultiplication and fruitfulness during the intervening period—justas God had promised Abraham (Gen. 17:4–8)—became anational threat to the Egyptians. Abraham’s family will spendtime in Egyptian slavery before being liberated with many possessionsin hand (cf. Gen. 15:13–14).

Inthe book of Exodus the drama of suffering and salvation serves as thevehicle for God’s self-disclosure to a single man, Moses. Mosesis an Israelite of destiny even from birth, as he providentiallyavoids infant death and rises to power and influence in Pharaoh’shousehold. Moses never loses his passion for his own people, and hekills an Egyptian who was beating a fellow Hebrew. Moses flees toobscurity in the desert, where he meets God and his call to lead hispeople out of Egypt and to the promised land (3:7–8; 6:8). Likethe days of Noah’s salvation, God has remembered his covenantwith the patriarchs and responded to the groans of his people inEgypt (2:24; 6:4–5; cf. Gen. 8:1). God reveals himself, and hispersonal name “Yahweh” (“I am”), to Moses inthe great theophany of the burning bush at Mount Horeb (Sinai), thesame place where later he will receive God’s law. Moses doubtshis own ability to carry out the task of confronting Pharaoh andleading the exodus, but God foretells that many amazing signs andwonders not only will make the escape possible but also willultimately reveal the mighty nature of God to the Hebrews, Egypt, andpresumably the world (6:7; 7:5).

Thispromise of creating a nation of his people through deliverance issuccinctly conveyed in the classic covenant formula that findssignificance in the rest of the OT: “I will take you as my ownpeople, and I will be your God” (6:7). Wielding great powerover nature and at times even human decision, God “hardens”Pharaoh’s heart and sends ten plagues to demonstrate his favorfor his own people and wrath against their enemy nation. The tenthplague on the firstborn of all in Egypt provides the context for thePassover as God spares the firstborn of Israel in response to theplacement of sacrificial blood on the doorposts of their homes.Pharaoh persists in the attempt to overtake the Israelites in thedesert, where the power of God climaxes in parting the Red Sea (orSea of Reeds). The Israelites successfully pass through, buttheEgyptian army drowns in pursuit. This is the great salvationevent of the OT.

Thesong of praise for God’s deliverance (15:1–21) quicklyturns to cries of groaning in the seventy days following the exodusas the people of the nation, grumbling about their circ*mstances inthe desert, quickly demonstrate their fleeting trust in the one whohas saved them (Exod. 15:22–18:27). When a shortage of waterand food confronts the people, their faith in God’s care provesshallow, and they turn on Moses. Even though the special marks ofGod’s protection have been evident in the wilderness throughthe pillars of cloud and fire, the angel of God, the provision ofmanna and quail, water from the rock, and the leadership of Moses,the nation continually fails God’s tests of trust and obedience(16:4; cf. 17:2; 20:20). Yet God continues to endure with his peoplethrough the leadership of Moses.

Sinai(Exod. 19:1–Num. 10:10)

Mostof the pentateuchal narrative takes place at Mount Sinai. It is therethat Israel receives national legislation and prescriptions for thetabernacle, the priesthood, feasts and festivals, and othercovenantal demands for living as God’s chosen people. Theeleven-month stay at Sinai takes the biblical reader through thecenter of the Pentateuch, covering approximately the last half ofExodus, all of Leviticus, and the first third of Numbers, before thenation leaves this sacred site and sojourns in the wilderness.Several key sections of the Pentateuch fall withinthe Sinaistory: the Decalogue (Exod. 20:1–17), the Book of the Covenant(Exod. 20:22–23:33), the tabernacle prescriptions (Exod.25–31), the tabernacle construction (Exod. 35–40), themanual on ritual worship (Lev. 1–7), and the Holiness Code(Lev. 17–27).

Theevents and instruction at Sinai are central to the Israelitereligious experience and reflect the third eternal covenant that Godestablishes in the Pentateuch—this time with Israel, wherebythe Sabbath is the sign (Exod. 31:16; cf. Noahic/rainbow covenant[Gen. 9:16] and the Abrahamic/circumcision covenant [Gen. 17:7, 13,19]). The offices of prophet and priest develop into clear view inthis portion of the Pentateuch. Moses exemplifies the dual propheticfunction of representing the people when speaking with God and, inturn, God when speaking to the people. The priesthood is bestowedupon Aaron and his descendants in Exodus and inaugurated within oneof the few narrative sections of Leviticus (Lev. 8–10). Thegiving of the law, the ark, the tabernacle, the priesthood, and theSabbath are all a part of God’s making himself “known”to Israel and the world, which is a constant theme in Exodus (see,e.g., 25:22; 29:43, 46; 31:13).

TheIsraelites’ stay at Sinai opens with one of the greatesttheophanies of the Bible: God speaks aloud to the people (Exod.19–20) and then is envisioned as a consuming fire (Exod. 24).After communicating the Ten Commandments (“ten words”)directly to the people (Exod. 34:28; Deut. 4:13; 10:4), Mosesmediates the rest of the detailed obligations that will govern thefuture life of the nation. The covenant is ratified in ceremonialfashion (Exod. 24), and the Israelites vow to fulfill all that hasbeen spoken. God expects Israel to be a holy nation (Exod. 19:6) withwhom he may dwell, but Moses descends Sinai only to find that theIsraelites have already violated the essence of the Decalogue byfashioning a golden calf to worship as that which delivered them fromEgypt (Exod. 32). This places Israel’s future and calling injeopardy, but Moses intercedes for his people, and God graciouslypromises to preserve the nation and abide with it in his mercy, evenwhile punishing the guilty. This becomes prototypical of God’srelationship with his people in the future (Exod. 34:6–7).

Exodusends with the consecration of the tabernacle and the descent of God’spresence there. With the tent of worship in order, the priesthood andits rituals can be officially established. Leviticus reflects divineinstructions for how a sinful people may live safely in closeproximity to God. Holy living involves dealing with sin andminimizing the need for atonement, purification, and restitution. Thesacrificial and worship system established in Leviticus is based on aworldview of order, perfection, and purity, which should characterizea people who are commanded, “Be holy because I, the Lord yourGod, am holy’ (Lev. 19:2; cf. 11:44–45; 20:26). Withthese rules in place, the Israelites can make final preparations todepart Sinai and move forward on their journey. Numbers 1–10spans a nineteen-day period of such activities as the Israelitesbegin to focus on dispossessing their enemies. These chapters reflecta census of fighting men, the priority of purity, the dedication ofthe tabernacle, and the observance of the Passover before commencingthe quest to Canaan.

WildernessJourney (Num. 10:11–36:13)

Therest of the book of Numbers covers the remainder of a forty-yearstretch of great peaks and valleys in the faith and future of thenation. Chapters 11–25 recount the various events that show theexodus generation’s lack of trust in God. Chapters 26–36reveal a more positive section whereby a new generation prepares forthe conquest. With the third section of Numbers framed by episodesinvolving the inheritance rights of Zelophehad’s daughters(27:1–11; 36:1–13), it is clear that the story has turnedtothe future possession of the land.

Afterthe departure from Sinai, the narrative consists of a number ofIsraelite complaints in the desert. The Israelites have grown tiredof manna and ironically crave the food of Egypt, which they recall asfree fish, fruits, and vegetables. Having forgotten the hardship oflife in slavery, about which they had cried out to God, now thenation is crying out for a lifestyle of old. Moses becomes sooverwhelmed with the complaints of the people that God providesseventy elders, who, to help shoulder the leadership burden, willreceive the same prophetic spirit given to Moses.

Inchapters 13–14 twelve spies are sent out from Kadesh Barnea toperuse Canaan, but the people’s lack of faith to procure theland from the mighty people there proves costly. This final exampleof distrust moves God to punish and purify the nation. Theunbelieving generation will die in the wilderness during a forty-yearperiod of wandering.

Thediscontent in the desert involves not only food and water but alsoleadership status. Moses’ own brother and sister resent hisspecial relationship with God and challenge his exclusive authority.Later, Aaron’s special high priesthood is threatened as anotherLevitical family (Korah) vies for preeminence. Through a sequence ofsigns and wonders, God makes it clear that Moses and Aaron haveexclusive roles in God’s economy. Due to the deaths related toKorah’s rebellion and the fruitless staffs that represent thetribes of Israel, the nation’s concern about sudden extinctionin the presence of a holy God is appeased through the eternalcovenant of priesthood granted to Aaron’s family (chap. 18). Heand the Levites, at the potential expense of their own lives and aspart of their priestly service, will be held accountable for keepingthe tabernacle pure of encroachers.

Evenafter the people’s significant rebellion and punishment, Godcontinues to prove his faithfulness to his word. Hope is restored forthe nation as the Abrahamic promises of blessing are rehearsed fromthe mouth of Balaam, a Mesopotamian seer. The Israelites will indeedone day be numerous (23:10), enjoy the presence of God (23:21), beblessed and protected (24:9), and have a kingly leader (24:17). Thiswonderful mountaintop experience of hope for the exodus generation istragically countered by an even greater event of apostasy in thesubsequent scene. Reminiscent of the incident of the golden calf,when pagan revelry in the camp had foiled Moses’ interactionwith God on Sinai, apostasy at the tabernacle undermines Balaam’soracles of covenant fulfillment. Fornication with Moabite women notonly joins the nation to a foreign god but also betrays God’sholiness at his place of dwelling. If not for the zeal of Aaron’sgrandson Phinehas, who puts an end to the sin, the ensuing plaguecould have finished the nation. For his righteous action, Phinehas isawarded an eternal priesthood and ensures a future for the nation andAaron’s priestly lineage.

Inchapter 26 a second census of fighting men indicates that the old,unbelieving exodus generation has officially died off (except forJoshua and Caleb), and God is proceeding with a new people. Goddispossesses the enemies of the new generation; reinstates the tribalboundaries of the land; reinstates rules concerning worship, service,and bloodshed; and places Joshua at the helm of leadership. Chapters26–36 mention no deaths or rebellions as the nationoptimistically ends its journey in Moab, just east of the promisedland.

Moses’Farewell (Deuteronomy)

Althoughone could reasonably move into the historical books at the end ofNumbers, much would be lost in overstepping Deuteronomy. Deuteronomypresents Moses’ farewell speeches as his final words to anation on the verge of Caanan. Moses’ speeches are best viewedas sermons motivating his people to embrace the Sinai covenant, lovetheir God, and choose life over death and blessings over cursings(30:19). Moses reviews the desert experience since Mount Horeb/Sinai(chaps. 1–4) and recapitulates God’s expectations forlawful living in the land (chaps. 5–26). The covenant code isrecorded on a scroll, is designated the “Book of the Law”(31:24–26), and is to be read and revered by the future king.Finally, Moses leads the nation in covenant renewal (chaps. 29–32)before the book finishes with an account of his death (chaps. 33–34),including tributes such as “since then, no prophet has risen inIsrael like Moses, whom the Lord knew face to face” (34:10).

Deuteronomyreflects that true covenant faithfulness is achieved from a rightheart for God. If there were any previous doubts about the essence ofcovenant keeping, Moses eliminates such in Deuteronomy with thefrequent use of emotive terms. Loving God involves committing to himalone and spurning idols and foreign gods. The Ten Commandments(chap. 5) are not a list of stale requirements; they reflect thegreat Shema with the words “Love the Lord your God with allyour heart and with all your soul and with all your strength. Thesecommandments that I give you today are to be upon your hearts”(6:5–6). God desires an unrivaled love from the nation, notcold and superficial religiosity.

Obedienceby the Israelites will incur material and spiritual blessing, whereasdisobedience ends in the loss of both. Although Moses stronglycommends covenant obedience, and the nation participates in acovenant-renewal ceremony (chap. 27), it is clear that in the futurethe Israelites will fail to uphold their covenant obligations andwill suffer the consequences (29:23; 30:1–4; 31:16–17).Yet Moses looks to a day when the command for circumcised hearts(10:16) will be fulfilled by the power of God himself (30:6). In thefuture a new king will arise from the nation (17:14–20) as wellas a prophet like Moses (18:15–22). Deuteronomy thusunderscores the extent of God’s own devotion to his patriarchalpromises despite the sinful nature of his people.

Formuch of the middle and end of the twentieth century, Deuteronomy hasreceived a significant amount of attention for its apparentresemblance in structure and content to ancient Hittite and Assyriantreaties. Scholars debate the extent of similarity, but it ispossible that Deuteronomy reflects a suzerain-vassal treaty formbetween Israel and God much like the common format between nations inthe ancient Near East. Although comparative investigation of thistype can be profitable for interpretation, it is prudent to beconservative when outlining direct parallels, since Deuteronomy isnot a legal document but rather a dramatic narrative of God’sredemptive interaction with the world.

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

An intimate, exclusive, lifelong covenant relationshipbetween a man and a woman wherein a new family is established.

Theologyof Marriage

Thebiblical basis for marriage is recorded in Gen. 2:18–24, whichestablishes a number of important points relating to marriage.

First,in Gen. 2:18 God highlights the first expressed inadequacy withincreation: the man is alone. The solution to the man’s solitudeis found not among the animals (a fact demonstrated by the carefulsearch expressed by having the man name each of them) but in acreature specifically created to address the problem of his solitude:woman. She is created from his “rib” (a bettertranslation is “side”), so that she is more like him thanany of the animals. In spite of this, she is not a clone, but rathera complement to him. She is described as a “helper suitable forhim,” which highlights her fulfillment of the inadequacy Godhad previously identified.

Second,the role of the wife is not restricted to providing a means by whichto fulfill the command to fill the earth (through bearing children),for the problem identified in Gen. 2:18 cannot be reduced to thisalone. The OT establishes that human beings are relational andsocial, and that isolation is not good, quite aside fromconsiderations relating to childbearing. Indeed, when marriage isemployed as a metaphor for the relationship between God and hispeople (see below), it can be conceptualized quite apart from thenotion of procreation, suggesting that the latter should not beconsidered the primary purpose of marriage.

Third,Gen. 2:23 describes the relationship between the man and the woman interms strongly reminiscent of the traditional kinship formula usedwith reference to family members elsewhere in the OT: “bone ofmy bones, and flesh of my flesh” (cf., e.g., Gen. 29:14; Judg.9:2; 2Sam. 5:1; 19:13–14—similar to the modernEnglish expression “my flesh and blood”; see also Matt.19:5; Eph. 5:31). Although “be united” (othertranslations use “cleave”) and “one flesh”are frequently understood to refer to sexual union, this is not theonly, or even the primary, implication of the words. Genesis 2:24expresses the unification of the husband and the wife as theantithesis of the man’s leaving his father and mother. Theseterms (“leave” or “forsake,” “beunited” or “cleave”) are used elsewhere incovenantal contexts. “Cleave” is usually used of peoplein the sense of clinging to another out of affection and loyalty(Gen. 34:3; Ruth 1:14; 2Sam. 20:2; 1Kings 11:2). It isalso frequently used of Israel clinging to God (Deut. 10:20; 11:22;13:5; 30:20; Josh. 22:5; 23:8). “Forsake” is used ofbreaking covenants (Deut. 12:19; 14:27; 29:25; Jer. 1:16; 2:13, 17,19; 5:7; 16:11; 17:13; 19:4; 22:9). The verb also appears in thecontext of marital divorce in Prov. 2:16–17; Isa. 54:6; 62:4.

Theimplication of Gen. 2:24 is that the man was formerly “united”to his parents in a familial relationship, but when he marries, thecovenantal relationship with his parents is superseded by the newrelationship with his wife. Thus, in establishing the covenantalrelationship of marriage, the man and the woman form a new familyunit (they become “one flesh,” which parallels thekinship formula more fully expressed in Gen. 2:23). It is noteworthythat Gen. 2 thus defines a family as husband and wife; a family isformed before any children are born. Furthermore, the emphasis on thepriority of the relationship between husband and wife is particularlystriking, given both the importance of honoring one’s parents(Exod. 20:12; Deut. 5:16) and the distinctly patrilocal nature ofinheritance whereby sons would remain in the parents’ householdafter marriage and ultimately inherit a share of it, but daughterswould leave their parents’ house to be with their husbands.

Fourth,the description of the woman as the man’s “helper”cannot alone be used to demonstrate that the wife’s role waseither subordinate or superior to her husband’s. Although theterm is elsewhere often used as a description of God, it is also usedof subordinate helpers, and other contextual indications determinethe relative status of the helper aside from the use of the termitself.

Marriagein the Old Testament

TheBible presents few formal legal, liturgical, or cultic requirementsfor marriage (whereas there are specific laws dealing with divorce),although it does record some details of specific marriages from whichsome insight into marriage practices can be gleaned. Marriages oftenwere established through an arrangement between the parents of thehusband and those of the wife or between the husband and the parentsof his prospective wife (e.g., Gen. 24; 38:6), but there appears tobe some diversity, with examples of a man choosing his own wife(e.g., Judah in Gen. 38:2) or instances when the consent of the womanis sought (e.g., Gen. 24:8, 58). The requirement of a formalcertificate for divorce (Deut. 24:1, 3), together with examples ofmarriage contracts from the ancient Near East, are possible evidencethat marriage within Israel required certification, although there isno explicit confirmation of this in the OT or in Israel prior to therabbinic period. The marriages recorded in the OT often involvedfeasts of varying duration (Gen. 29:22; Judg. 14:12), the bride beingaccompanied to her home in a festive procession that included musicand singing (Ps. 78:63; Jer. 7:34; 16:9), and a blessing pronouncedover the bride that she might bear many children (Gen. 24:60; Ruth4:11). Deuteronomy 22:15 suggests that evidence of the bride’svirginity was retained by the wife’s family to guard againstfalse accusations by a husband seeking divorce.

Anotheraspect of marriage that appears to have been normative although notlegislated was the payment of a mohar, or “bride-price”(Gen. 34:12; Exod. 22:16; 1Sam. 18:25), as well as theprovision of a dowry (1Kings 9:16). The former was a paymentmade by the groom’s family to the bride’s family, thelatter an amount given by the father to his daughter. Typically, theformer appears to have exceeded the latter in value. The bride-price,at least in later times, functioned as insurance should the wife bedivorced.

TheBible does not issue any specific age constraints upon those beingmarried, indicating that the OT practice probably did not differsignificantly from that of other nations in the ancient Near East,where girls were considered ready for marriage once they had reachedpuberty or the age of twelve, and boys were generally slightly older.Constraints were placed on the eligibility of marriage partners, andgenerally marriages were endogamous: marriage partners were chosenfrom within the clan, tribe, or nation (e.g., Gen. 24:1–9;27:46–28:5; cf. Deut. 7:3, which prohibits marriage with some,but not all, foreigners, and Deut. 21:10–14, which permitsIsraelite warriors to take a wife from among female prisoners ofwar). While there were exceptions to this constraint (e.g., Mosesmarried a Midianite; Bathsheba was married to a Hittite; Boaz marriedRuth, a Moabite), in later times the restriction was given legalsanction under Ezra and Nehemiah (Ezra 9:2, 12; Neh. 13:25; cf. Luke14:26; 18:29).

Inspite of the likelihood that many marriages in the OT and the ancientworld in general were arranged, the notion of romantic love as bothan ideal for marriage and a basis for choosing one’s spouseclearly was known and even regarded as desirable. This is reflectedin the approbation given romantic love in Song of Songs as well as instories such as that of Jacob (Gen. 29:18; see also Judg. 14:1–3;1Sam. 18:20).

Socially,marriage was of particular import for a woman in the ancient world,for her well-being usually depended on her place within the house ofeither her father or her husband. Because inheritance was passed downthe male line, women without connection to the house of a man were ina very tenuous state. Inheritance itself was also an important issuein the ancient world, and so great value was placed not just onmarriage but also on bearing children (particularly male [see alsoFirstborn]). Associated with these social functions of marriage inancient Israel is the fact that the OT permits and records a numberof instances of polygamy (always polygyny, never polyandry). Thisafforded social security to widows (see also Levirate Law, LevirateMarriage) and helped ensure the line of inheritance. It should benoted, however, that neither the welfare aspect of marriage nor therelated acceptance of polygamy is based on the biblical foundationfor marriage in Gen. 2, and consequently, polygamy does not reflectthe biblical ideal for marriage.

Thefundamental importance of the marriage relationship is alsohighlighted by the severity of the penalties for adultery (e.g.,Exod. 20:14; Deut. 5:18; 22:22–24; see also Adultery).

Marriagein the New Testament

Jesusreinforces the importance of marriage, emphasizing its divine originand lifelong nature (Matt. 19:6; Mark 10:9) as well as itsinviolability (Mark 10:2–12). In light of this, Jesus’assertion that at the resurrection there will be no marriage issurprising (Matt. 22:30). Although Jesus offers no explanation as towhy there will be no marriage following the resurrection, it isperhaps likely that the fundamental need identified by God in Gen.2:18 (the man was alone) will be solved in a different manner in theage to come: the intimate help and companionship ideally found inmarriage will be provided in perfected relationship with God and allothers.

Paulelaborates somewhat on marriage in the Christian community. Christianmarriage ought to be characterized by mutual submission in somerespects (1Cor. 7:4; Eph. 5:21) while reflecting someasymmetrical aspects of the relationship between Christ and thechurch in others (Eph. 5:22–33). Christians ought to marrywithin the church (2Cor. 6:14–18, although this passageis not restricted to marriage); however, those who are married tononbelievers are not to seek divorce, but are to remain faithful totheir spouses for the sake of both the spouse and their children(1Cor. 7:10–16).

TheNT makes reference to some of the marriage customs of the day,including sharing a feast (Matt. 22:2–12; Luke 12:36; John2:1–11), the expectation that guests be suitably attired (Matt.22:11–12), and a procession to the groom’s home (Matt.25:1–13; Luke 12:35–38).

SymbolicUse of Marriage

Marriageis used figuratively in both Testaments. The relationship between Godand his people is described with marriage language (Isa. 62:4–5;Jer. 2:2). By using such language, the prophets emphasize theintimacy and unity inherent in the relationship between God and hischosen people, as well as the devastating betrayal when the covenantis broken. The use of the marriage metaphor is thus extended to theuse of divorce language to describe God’s treatment ofunfaithful Israel (Jer. 3:8), and the notion of adultery andpromiscuity is equated with the worship of foreign gods (Ezek. 16;23). The prophet Hosea’s marriage is itself a graphicrepresentation of God’s relationship with his people and, inparticular, their faithlessness; however, it also holds out theanticipation of a new covenant, one wherein God declares, “Youwill call me ‘my husband’; you will no longer call me ‘mymaster’ ” (Hos. 2:16). The metaphorical use ofmarriage to image the relationship between God and his people alsoreflects the implicit belief in the asymmetrical nature of therelationship between husband and wife in the ancient world.

TheNT primarily identifies the church as the bride and Christ as thehusband when using marriage language figuratively (e.g., Eph.5:22–33). In so doing, the NT affirms Christ’s deity byexplicitly depicting him in the place occupied by God in the OT’suse of marriage symbolism. Jesus uses marriage in his parabolicteaching about the kingdom of God (Matt. 22:2–14; 25:1–12),as well as in reference to himself as bridegroom when explaining thebehavior of his disciples (Mark 2:19–20; Luke 5:34–35).Revelation depicts the return of Christ as the time of the marriagebetween the bride and the bridegroom (Rev. 19:7; 21:9).

Precious stones appear in visions and theophanies in theBible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These preciousstones, also used in jewelry, were well known to people in theancient Near East and in the first-century Mediterranean basin.

Jewelryknown in antiquity is broadly divided into two groups: everydayjewelry and fine jewelry. Everyday jewelry, found commonly among thepeople, was made of materials such as bronze, iron, and bone. Finejewelry, on the other hand, consisted of objects crafted from gold orsilver and included costly and precious stones. Jewelry was worn bothby men and women as part of clothing. The ancients also conservedwealth with investments in jewels or used jewels as indicators ofsocioeconomic placing in society.

Mostgold jewelry had sheet metal as its foundation. This sheet metal wasshaped and/or decorated. One form of decoration, filigree, involvedsoldering wiring in a pattern on a background. A later form ofdecoration known as granulation used tiny grains of gold as asubstitute for wires. An additional method of decorating jewelry wasinlaying with colored stones, glass, or other precious items.Engraving was likewise used for decoration.

Jewelryin Antiquity

Jewelryhas been discovered in Babylon dating back as far as 2700 BC.Examples of jewelry from this era were found in cemeteries in thecity of Ur. Examples of ancient jewelry were likewise found incemeteries on the island of Crete, dating back to 2400 BC. Otherspecimens of jewelry come from the Mycenaean world around 1100 BC.Jewelry dating after 800 BC was of high quality. During this periodplaces such as Knossos on Crete and cities such as Corinth and Athensproduced beautiful gold work.

Bythe seventh century BC, the finest jewelry was found on the Greekislands and in Asia Minor. Jewelry in Ephesus was offered to thegoddess Diana, yet was also made for personal adornment. By 600 BC,jewelry became very scarce in Greece. This scarcity lasted for thenext 150 years. Archaeologists postulate that supplies of gold werecut off by the Persians. After the Persians were defeated during theClassical period, some of the finest gold work was produced. CapturedPersian treasures and exploitation of Macedonian mines made gold andprecious stones and metals highly accessible to the Greeks.Consequently, jewelry was readily available during the Hellenisticperiod. The Greeks incorporated a variety of stones in their jewelry:carnelian, chalcedony, amethyst, and garnet, as well as small pearls.Materials and inspiration for the Greeks for certain types of jewelrycame from newly conquered territories. In the early Roman Empirejewelry resembled that seen during the Hellenistic period. Ingeneral, during the Greek and the Roman periods, jewelry wasgold-plated and decorated with costly stones.

Certainwriters in antiquity documented well-known or costly jewelry andprecious stones. One Roman historian described the value of pearls asthe “topmost rank among all things of price.”Correspondingly, he wrote about two pearls owned by Cleopatra, queenof Egypt, known as the largest in history. The Egyptian Book of theDead, dating to around 1500 BC, makes mention of amulets in the shapeof hearts, considered jewelry by some experts. These amulets weremade of carnelian, lapis lazuli, and green feldspar.

Jewelryin the biblical world was known by different terms. An ornamentalcirclet worn singly or as multiples on one’s arms or legs wasknown as a “bangle.” This term, however, does not occurin the Bible. The abundant presence of bangles as artifacts inarchaeological digs is an indicator of their significance in everydaylife in the biblical world. Bangles were stiff ornaments ofrelatively heavy weight. Materials varied: bronze, iron, silver,gold, and so forth. Bangles were of three types: bracelets, anklets,and armlets. They were either solid, complete circles or circletswith two distinct ends. These ends had specific designs, oftenartistically crafted in the shape of animal heads, such as those ofserpents.

Ringslikewise were prevalent in the biblical world. Rings were worn in theears, nose, and around fingers and toes. Nose rings were popularduring the Iron Age (1200–586 BC). In addition, rings were wornon neck cords. Rings not only were worn as articles of adornment butalso were used as signets. Brooches or pins mostly were worn onclothing and were made of wood, bronze, iron, silver, or gold.

Amuletswere common as religious jewelry. Worn as divine protection fromharm, amulets varied from simple to ornate. Egyptian amulets oftenincorporated snake imagery or representations of Egyptian gods.Ancient Near Eastern amulets often were smaller than an inch wide.Greek amulets were colorful and crafted from stones. Christianamulets in the shape of the crucified Christ have also been found.

Althoughnot often worn individually, beads were the most prevalent jewelryitem in the ancient Near East. Beads were strung in bracelets, rings,circlets, and so forth.

Jewelryin the Bible

Manydifferent items of jewelry are found in the Bible, including earrings(Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets(Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11;Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12),rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30;Num. 31:50; 1Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2),headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50;2Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18),and anklets (Isa. 3:20).

Variousarticles of jewelry in the Bible carried significance beyond mereaesthetics. Early in Genesis, bracelets were used to signify thedesire for covenantal marriage. When Abraham’s servantdiscovered Rebekah, a potential bride for Isaac, he gave her a nosering and placed bracelets on her arms to signify that God had chosenher (Gen. 24:22, 47). The bracelets and nose ring weighed over tenshekels. By placing the jewelry on Rebekah’s arm, the servantindicated that a marriage contract was sought. The high value of thejewelry signifies the high bridal price paid for Rebekah.

Earlyin the OT, jewelry was used in temple worship. The law designatedthat the high priest’s breastpiece and ephod contain preciousstones along with setting stones. The stones signified the majestyand holiness of God as his people worshiped in his holy temple (Exod.25:7; 35:9).

Loversflattered one another by comparing physical features to articles offine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’speople appear as a jeweled necklace when God gathers them (Isa.49:18) and are as highly esteemed as a bride adorned with jewels(61:10).

Biblicalauthors also challenged people’s desire for jewelry withadmonitions to seek godly attributes and gifts of God above jewelsand jewelry. Wisdom was to be desired above jewels (Prov. 3:15;8:11), knowledgeable speech above gold and jewels (20:15), and agodly spouse far above jewels (31:10).

Similarto the habits of most ancient cultures, Israelite kings and othernotable leaders wore jewelry of special significance. Like otherkings of antiquity, Saul wore armlets and a crown (2Sam. 1:10),which were intended to signify royalty and competence in militaryaffairs. Such jewelry typically carried insignias that denotedfeatures of national and royal identity. The victorious warrior inRev. 19 wears many diadems (crowns) in order to signify his unmatchedpower (19:12). He has more than one crown, and even more than sevendiadems, which is the number of diadems that the dragon has (12:3).

Attimes, jewelry carried negative connotations, especially whenacquired within polytheistic trends of society or else designed as anobject of worship. Even Jacob was found burying his jewelry thataccompanied his foreign idols (Gen. 35:4). Such instances lendcredence to theories that even early Hebrew faith wrangled withpolytheism and was infused with its many golden artifacts. Gideonmade an ephod from the sparkling plunder (rings and pendants) of theMidianites (Judg. 8:21). This ephod became an object of worship forthe Israelites and greatly offended God.

Kingshad signet rings that contained their own personalized engravings.The engravings were made by stonecutters who carefully worked thesmall semiprecious stones atop the rings. Throughout the OT, ringswere used to make impressions on official documents (Exod. 28:11;1Kings 21:8; Esther 8:8). Prophets used signet rings to sealprophecies that were of grave importance for the nation (Isa. 8:16;Jer. 32:10). Unique rings were designed by notable families in orderto signify the honor of the patriarch. Of special interest is theusage of the ring in Jesus’ parable of the prodigal son. Thering was placed on the returning son’s finger to show theradical grace of the father, who was willing to join his honor to hisson’s shame (Luke 15:22) as the son was brought back into thehousehold.

Incertain NT writings, women are admonished not to adorn themselveswith external jewelry (1Tim. 2:9; 1Pet. 3:3), as this wasa sign of materialism and immodesty. In Rev. 21, jewels appear inJohn’s depiction of the new Jerusalem: it is a city of majesticbeauty adorned with precious jewels, gates of pearls, and streets ofgold (21:18–21).

An occupation or profession is the usual work or business inwhich a person engages for the sake of earning a living. In biblicaltimes, family or social standing most often determined occupation.This was particularly true for occupations tied to land, such asplanting crops and raising animals, since land in ancient Israel waspassed down within the tribe, normally from fathers to sons (Josh.14:9; Ezek. 46:18). Sometimes daughters also received a share in thefamily inheritance (Josh. 17:6). Most people gained their livelihoodfrom their family’s land, and those who did not have land hiredthemselves out to work for wages (Deut. 24:14). A son normallylearned his trade from his father (Gen. 47:3; 2Kings 4:18;Matt. 4:21) and continued in that occupation unless called into God’sservice (1Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero,writing around the time of the NT, considered occupations such as taxcollector, laborer, and fisherman to be vulgar. Conversely,professions such as teacher, doctor, and wholesale trader were morehonorable, with landowner being the most respectable and profitableprofession (Off. 1.42).

Agricultureand Farming

Farmingis the earliest recorded occupation in the Bible, as the first manwas called to work and keep the garden (Gen. 2:15). Even after theexile from Eden because of sin, Adam worked the ground for food, asdid Cain, his firstborn son (Gen. 3:17–18; 4:2). The openingchapters of the Bible establish a fundamental link between “man”(’adam) and the “ground” (’adamah). After theflood, Noah established himself as a “man of the soil”(’ish ha’adamah) by planting a vineyard (Gen. 9:20). KingUzziah “loved the soil” (’oheb ’adamah) andso employed people to work in his fields and vineyards (2Chron.26:10).

Goddemonstrated his covenant commitment to Isaac by blessing him with anincredible harvest (Gen. 26:12), and he promised to prosper Israel’sfarms if the people obeyed him (Deut. 28:4) and to curse the fruit oftheir ground if they disobeyed (Deut. 28:18). The OT ideal was foreveryone to live “under their own vine and under their own figtree” (1Kings 4:25; Mic. 4:4). According to Prov. 28:19,the diligent farmer would have abundant food.

Jesus’parables frequently employed agricultural imagery that would havebeen readily understandable in first-century Palestine, where manypeople were farmers (cf. Mark 4:1–9; 12:1–11) and someowned land (Acts 4:34). The people living around Jerusalem at thistime engaged in agriculture, soil cultivation, and cattle raising(Let. Aris. 107–112).

Herdingand Hunting

Herdinganimals is the second-oldest occupation recorded in Scripture (afterfarming), and raising flocks and herds continued to be one of themost common and important professions throughout biblical times. Abelis the first “keeper of sheep” in the Bible (Gen. 4:2NRSV). Several generations later, Jabal pioneered the nomadic herdinglifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), aswere Moses (Exod. 3:1), David (1Sam. 17:34), and many others inthe OT. Josephus acknowledged that “feeding of sheep was theemployment of our forefathers in the most ancient ages”(Ag.Ap. 1.91). While men typically worked as shepherds andherdsmen, the occupation was also open to women, such as Rachel,whose fathers owned sheep (Gen. 29:9). Shepherds were present atJesus’ birth (Luke 2:8–20), and Jesus’ teachingsuggests that shepherding was a common occupation in Palestine (cf.Matt. 18:12; John 10:1–30).

Manypeople in biblical times hunted, either for food, sport, orprotection. The first recorded hunter is Nimrod, “a mightyhunter before the Lord” (Gen. 10:9). Ishmael was “anexpert with the bow” (Gen. 21:20 NRSV), while Esau was “askillful hunter, a man of the open country” who brought backwild game for food (25:27–28). The name of Pokereth-Hazzebaim,included in the genealogy of Solomon’s servants in Ezra 2:57,reflects his occupation as a “gazelle catcher” (cf.1Kings 4:23).

Buildersand Craftsmen

Cainwas the first person in the Bible to build a city (Gen. 4:17), andhis descendant Tubal-Cain was the first metalworker (4:22). Nimrodbuilt a number of cities (10:11–12), and the beginning ofNimrod’s kingdom was Babel (10:10), where the people gatheredtogether to build a city with brick (11:3). Builders in Mesopotamiaused baked brick and asphalt, while Israelite builders usuallypreferred the more readily available stone and mortar. After Joseph’sdeath, Israel was conscripted into forced labor in Egypt, whichinvolved building cities of brick and mortar (Exod. 1:11).

Therole of craftsmen in the construction of the tabernacle wasparticularly significant. Bezalel and Oholiab were “skilledworkers and designers” empowered by God for work on thetabernacle (Exod. 35:35). They engaged in “all kinds ofcrafts,” including artistic metalworking, masonry, carpentry,and weaving (Exod. 31:4–5; 38:23).

Kingsin Israel often commissioned important building projects (1Kings12:25; 15:22; 16:24; 2Chron. 26:9; Josephus, J.W. 1.401–2).Carpenters and stonemasons worked on David’s palace (2Sam.5:11). Solomon conscripted laborers to build the temple and alsoemployed carriers, stonecutters, craftsmen, and foremen to supervisethe work (1Kings 5:13–18). After the Babylonian exile,many Israelites were involved in rebuilding the temple and the wallof Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18).These projects, directed by Zerubbabel and Nehemiah, utilized masons,carpenters, and other workers (Ezra 3:7).

Jesusis referred to as a tektōn (Mark 6:3) and as the son of a tektōn(Matt. 13:55), with tektōn usually translated “carpenter”by English versions. However,recent scholarshiphas demonstrated that Jesus was likely a builder, not a carpenter inthe modern sense of the term. In the LXX, the word tektōntypically translates a Hebrew word, kharash, used broadly to refer tocraftsmen working with stone, wood, or metal.

Musicians

Thefirst musician recorded in Scripture is Jubal, “the father ofall who play the stringed instruments and pipes” (Gen. 4:21).Musicians performed a variety of roles in ancient society, as they dotoday. Singers and instrumentalists were employed to celebratefestive occasions, often to provide accompaniment for dancing (Gen.31:27; Luke 15:25), to soothe the sick or distressed (1Sam.16:16), and to express lamentation (Job 30:31).

Musiciansplayed an important role in leading God’s people in worship.The “director of music” is mentioned in the headings offifty-five psalms and Hab. 3:19. The most famous musician inScripture is David, “the singer of Israel’s psalms”(2Sam. 23:1 GW), who played the harp (1Sam. 16:18) andwrote or inspired at least seventy-three canonical psalms. Solomonwas also a notable songwriter and lover of music (1Kings 4:32).David appointed many Levites as singers and musicians to lead Israelin worship (1Chron. 15:16; 23:5). The musicians played lyres,harps, cymbals, and trumpets (2Chron. 5:12).

Government,Politics, and Military

Beforethe monarchy, there were no formal government offices. Under Moses, agroup of seventy elders in Israel served as leaders and officials,and these men were to carry out Moses’ decrees and judge thepeople on most matters (Exod. 18:20–22; Num. 11:16). AfterJoshua’s death, God raised up judges to rescue Israel fromforeign enemies and lead the people (Judg. 2:16) until the time ofSamuel, when Saul was made king (1Sam. 11:15).

Kingsin Israel employed various officials. In 2Sam. 8:16–18,Joab is listed first among David’s officials, which suggeststhat the military commander was second in authority after the king.Under Solomon, the leader of the army is called “commander inchief” (1Kings 4:4). The royal cabinet included a numberof key advisers, including the recorder, the secretary, and the“confidant” of the king (cf. 2Sam. 16:16). The OTdoes not specify the precise roles of these officials. The recorderwas among the highest governmental positions and served as a royalcounselor. In Hebrew, mazkir (“recorder”) is a cognatenoun to the verb zkr (“to remember”), which suggests thatthis official may have managed and preserved public records (2Kings18:18; Isa. 36:22). The main task of the king’s secretary orscribe (sop̱er)was to write down (sapar) official state documents (2Sam.8:17), and he advised the king and also provided financial oversight(2Kings 12:10). Recorders and secretaries apparently were welleducated and multilingual, as was the palace administrator (2Kings18:18, 26). Solomon’s officials included supervisors of thepalace and the forced labor, as well as governors who suppliedprovisions for the king’s household (1Kings 4:6–7).The OT mentions cupbearers in Israel’s government and in otheradministrations (Gen. 40:1; 1Kings 10:5; Neh. 1:11). Thecupbearer served as the royal wine taster; he protected the king frombeing poisoned and had direct access to the monarch.

Inthe Roman Empire, the emperor was absolute ruler (1Pet. 2:17),with the senate next in authority. Proconsuls held judicial andmilitary authority over larger provinces (Acts 18:12), prefects(governors) administered smaller provinces (Matt. 27:2), withtetrarchs over one-fourth of a province (Luke 3:1).

Christiansin NT times engaged in civil service. Erastus was a financial officerin Corinth (Rom. 16:23), and he may be the same Erastus commemoratedin an inscription from this period who held the office of aedile. Theproconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of HerodAntipas (Acts 13:1); and members of Caesar’s household (Phil.4:22) were also Christian public leaders.

Tradeand Economics

Fromearliest times, people have exchanged goods and property. WhenAbraham purchased Ephron’s field, his silver was measured“according to the weight current among the merchants”(Gen. 23:16), which suggests that a recognized system of publictrading was in place during the time of the patriarchs. Traders ofcommodities such as spices traveled along caravan routes betweensouthern Arabia and Egypt, and these traders often acquired slavesalong the way (Gen. 37:28). Solomon employed royal merchants to buyand sell goods (1Kings 10:28).

Inthe first century, Jews were engaged broadly in economic life aslandowners, artisans, merchants, traders, bankers, and slaves.Several of Jesus’ disciples were fishermen (Matt. 4:18). Lukewas a physician, a well-educated and respectable professional (Col.4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila,and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire,commerce and pagan religion often intermingled. Merchants oftenformed trade guilds, where membership sometimes required religiousand moral compromise. In Ephesus, silversmiths and craftsmen inrelated trades turned significant profit through their connectionswith the local Artemis cult (Acts 19:24–27).

Jesusfrequently spent time with tax collectors, such as Levi (also called“Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were adespised group because often they became wealthy by taking advantageof the Roman taxation system, which allowed them to charge commissionon taxes collected (Luke 19:2, 8). Jesus’ parable of thetalents references bankers who offered interest on deposits collected(Matt. 25:27), and Rev. 3:17–18 alludes to the fact thatLaodicea was a financial center with a significant banking system.

Servantsand Slaves

Inthe OT, ’ebed most often designates a slave or servant, whoseoccupation involves work (’abad ) as a subordinate. Someservants held very important positions in their master’shousehold (Gen. 24:2), while many others toiled in hard labor (Job7:2). Israelites were not to enslave their kinfolk, but they couldtake slaves from other nations. Fellow Israelites who became poorcould serve as hired workers, but they were to be released along withtheir children at the Jubilee because God had brought Israel out fromEgyptian slavery and they belonged to God as his servants (Lev.25:39–46).

Slavesin the Roman world were property like goods or cattle, possessed byanother (Dio Chrysostom, 2Serv. lib. 24). Unlike modern slaverypractices, race played no factor in the Roman institution of slavery.Slaves were kidnapped and sold in NT times (1Tim. 1:10; Rev.18:13), but the majority of slaves were so by birth. The mostprominent slave in the NT is Onesimus, for whom Paul intercedes withhis master, Philemon (Philem. 10, 16). Believing slaves were to obeytheir earthly masters “as slaves of Christ” (Eph. 6:5–6),but the NT stressed the equality of slave and free in Christ (Gal.3:28). Paul called himself a “servant [doulos] of Christ Jesus”(Rom. 1:1).

ReligiousService

MostIsraelites engaged in professional religious service were Levites(Num. 3:12), including Moses, Aaron, and the priests in Aaron’sline (Exod. 6:19–20; 35:19). The priests offered sacrifices toGod on behalf of the people (Heb. 5:1). Under the priests’direction, the Levites were charged with caring for the tabernacleand its furnishings (Num. 1:49; 1Chron. 23:32) and carrying theark of the covenant (1Chron. 15:2). They were set apart toserve in God’s presence (Deut. 18:7) and to lead the people inworship (2Chron. 5:12). Further, priests often played animportant advisory role to Israel’s kings (2Sam. 8:17;1Kings 4:5; 2Kings 12:2).

InIsrael, people went to seers and prophets to inquire of God (1Sam.9:9), for they received and communicated God’s word (2Sam.24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets,and other times the prophets are discussed as an organized group(1Sam. 19:20; 1Kings 22:6).

TheNT references a number of ministerial offices (1Cor. 12:28;Eph. 4:11; 1Tim. 3:1–12). Not all ministers were paid,though teachers and preachers had a right to “receive theirliving from the gospel” (1Cor. 9:14–15; cf. 1Tim.5:17). Apostles were those sent out by Jesus as his representatives.The term apostolos refers particularly to the twelve apostles whowere with Jesus during his earthly ministry and who were witnesses ofhis resurrection (Acts 1:21–22). Paul referred to himself as anapostle (Gal. 1:1; 1Cor. 1:1), and he calls Epaph-ro-di-tus andothers “messengers” (apostoloi) in the churches (2Cor.8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy andspeak to strengthen, encourage, and comfort the church (Acts 15:32;1Cor. 14:3). Overseers (also called “elders” or“pastors”) are qualified leaders who teach, shepherd, andexercise authority in the church (1Tim. 3:1; 1Pet. 5:2).Evangelists and missionaries proclaim the gospel and aim to winconverts to Christ (Acts 21:8; 2Tim. 4:5). Those ministers whoare faithful to the gospel deserve support (3John8).

The wife of Abraham, the father of Israel and God’schosen people. Thus, Sarah is a matriarch (mother) of Israel alongwith Rebekah and Rachel. When first introduced, her name is given as“Sarai,” but God changes it to “Sarah” (atthe same time Abram’s name is changed to “Abraham”[Gen. 17:15–16]). Both names mean “princess.” Thesignificance of the change may be subtle, since “Sarai”is an East Semitic version of West Semitic “Sarah,”indicating her transition from Mesopotamia to the promised land.

Accordingto Gen. 11:29–30, Sarai was married to Abram before theyentered the promised land. The passage also announces that she wasbarren. Since an essential part of the divine promises to Abram isthat he will be father to a great nation, the lack of offspring is aconsiderable problem and propels much of the plot of the narrative(esp. Gen. 12–26).

Inbrief, Sarai’s inability to conceive is an obstacle to thefulfillment of the promise and is a threat to Abram’s faith.Thus, when a famine forces them to go to Egypt to survive, he tellshis wife to lie about her status by saying that she is his sister.Although it is true that she is his half sister, the statement is alie because he hides the most relevant part of his relationship withher and puts the matriarch in danger (Gen. 12:10–20; 20:12).Abraham’s faith (the narrative does not reveal Sarah’sthinking except perhaps in Gen. 18:10–15, when she laughs atthe thought of giving birth in her old age) in God’s ability tofulfill the promise fluctuates, and he certainly has not come to aconsistent position of trust even just before the birth of Isaac(Gen. 20). As a matter of fact, acting on fear and trying to producean heir, Abraham takes a concubine, Hagar, who gives birth toIshmael. Sarah’s relationship with Hagar is troubled (Gen. 16),and Sarah treats her harshly and eventually has Hagar and Ishmaelexpelled from their camp (21:8–21).

Eventually,in advanced old age, Sarah gives birth to Isaac, the child of thepromise (Gen. 21:1–7). Sarah is not mentioned in the story ofthe “binding of Isaac,” the focus again being onAbraham’s faith.

Sarahpredeceases Abraham, and he buys a field from Ephron the Hittite inorder to bury her (Gen. 23), the first part of the promised landowned by the people of promise. This location near Hebron became theburial spot of Abraham and other patriarchs.

LaterOT literature often looks back on Abraham as patriarch, but only Isa.51:2 explicitly mentions Sarah in the role of cofounder of the peopleof God. She is mentioned also in the NT, along with Abraham, as theone through whom God brings the promise of a son to fulfillment (Rom.4:19; 9:9; Heb. 11:11). In 1Pet. 3:6 Sarah is put forward as amodel of wifely submission because she obeys Abraham and refers tohim as her lord (likely a reference to the Greek version of Gen.18:12).

When God creates humans, he pronounces them “verygood/beautiful” (Gen. 1:31). They are designed to bemagnificent visual displays of God’s character (1:26–27).Human sexuality originally is set in a context of overwhelmingbeauty. God’s first command is to reproduce and extend thisparadise throughout the earth (1:28). Human sexuality is not simply amechanism for reproduction. From the outset it has been aboutcompletion, without which there is loneliness (2:18).

Althoughthe Bible does not define the distinctives of masculinity andfemininity in any detail, it does defend that there are distinctionsbetween the genders. Behaviors that confuse the genders areexplicitly condemned (Deut. 22:5; 1Cor. 6:9; 11:4–16).

hom*osexualintercourse (Lev. 18:22; 20:13; Rom. 1:24–27; 1Cor. 6:9;1Tim. 1:10) and intercourse with an animal (Exod. 22:19; Lev.18:23; 20:15–16; Deut. 27:21) are violations of God’screated order.

Nakedness

“Nakedness”is confined to the genitals and buttocks (Exod. 20:26; Isa. 20:2–4;Ezek. 23:18, 29; Nah. 3:5) and, after the fall, is synonymous withshame (Gen. 3:7–10; 1Sam. 20:30; Isa. 47:3; Jer. 13:26;Mic. 1:11; Nah. 3:5; Rev. 3:18; cf. Rom. 1:23–24; 1Cor.12:23–24). A woman’s breasts are recognized as erotic(Prov. 5:19; Ezek. 23:3, 21) but not shameful. God slaughters ananimal in order to cover nakedness (Gen. 3:21). Ultimately, when sinand death are removed and the body raised, the redeemed will have noshame and will be clothed only in their righteousness (Rev. 19:5–9).

Exposingnakedness is an action used to humiliate enemies (2Sam. 10:4–5;1Chron. 10:9; Isa. 47:3). Jesus is stripped naked (Matt. 27:28,35–36). Violating another’s nakedness includes touchingor seeing (Deut. 25:11) and produces extreme personal disgrace (Lev.18:6–19 NASB; Hab. 2:15–16). It is an act of grace tocover another’s nakedness (Isa. 58:7; Ezek. 18:7, 16). To eventalk or laugh about inappropriate exposure brings dishonor (Gen.9:21–23). The overarching principle is purity (Lev. 18:24).

Marriageand Adultery

Althoughdamaged by sin, marriage continues to be the ultimate humanrelationship involving intimacy, privacy, and liberty. Marriage isdefined by a covenant—a contract witnessed and enforceable, notjust a promise made in private. The couple separate from theirparents to become “one flesh” (Gen. 2:24).

Oncethe marriage contract is agreed upon, the couple are married. Theycannot consummate the marriage until the economic commitments of thecontract have been delivered (Matt. 1:18; 25:1–13). This iscelebrated with a feast. Jesus uses this custom as an analogy for hisdeparture and return (John 14:1–3).

Paulcommands husbands to love their wives (Eph. 5:25–33; cf. Gen.24:67; 29:20; 1Sam. 1:5; Eccles. 9:9; Song 8:6–7).Nowhere in the Bible is a wife commanded to love her husband, thougholder women should teach younger women to do so (Titus 2:3–4).Love is the husband’s responsibility. Love is a command thatcan be obeyed, not just a pleasurable feeling over which one has nocontrol. The model of husbandly love is Jesus laying down his lifefor his people.

Theecstasy of making love is celebrated in the erotic Song of Songs,which holds out the hope of such marital delight even now. The axiomof marriage is a righteous jealousy (cf. Exod. 20:5; 34:14; Num.5:14, 30; Prov. 6:34).

Thefirst year of marriage is especially important and is protected byexemption from military service (Deut. 20:7; 24:5).

Whena man dies without a male heir, his widow’s possession of thatpart of the family estate can result in her marrying a man fromanother family and so alienating that land. This can be resolvedeither by the injustice of eviction or by the device of leviratemarriage. The nearest male relative of the deceased husband marriesthe widow, and their son then inherits the deceased husband’sname and title to the land (Deut. 25:5–10; cf. Gen. 38; Ruth).

Concubinesare wives from poor families, slaves, or captives, and theirmarriages are protected (Exod. 21:7–9; Deut. 21:11–14).

Rapeof a married woman constitutes adultery by the rapist, not thevictim. Consensual sex with a married woman is adultery by bothparties. Rape of a single woman is treated as fornication, with noblame attached to the woman. Her father has the option of letting hermarry the man or receiving significant financial compensation (Exod.22:16–17; Deut. 22:23–27). Her father has the right totake the money and refuse the marriage. To falsely accuse a woman ofadultery is a crime (Deut. 22:13–21).

Prostitutionis an extreme form of adultery or fornication and totally forbidden(Lev. 19:29; Deut. 23:17). Under the new covenant, this warning isheightened by the reality of the gift of the Holy Spirit transformingeach believer into the temple of the Lord (1Cor. 6:15–20).

Originally,marriage between siblings is implied (Gen. 4:17, 26; 5:4). Abrammarried his half sister, Sarai (Gen. 20:12; cf. Gen. 11:29; Num.26:59). The Mosaic covenant at Sinai bans marriage to bloodrelationships closer than first cousins and to in-laws (Lev. 18:6–30;cf. 2Sam. 13; 1Cor. 5:1).

Polygamyoccurs soon after the fall (Gen. 4:19–24). It is neverexplicitly forbidden in the Bible, but it is managed by OT law so asto restrain further injustice and damage. It is always seen as lessthan satisfactory (cf. Gen. 29–30; 1Sam. 1:6; 2Sam.13; 1Kings 1–2; 11). In the NT, monogamy is mandatory forthose who would lead the church (1Tim. 3:2, 12; Titus 1:6).(See also Premarital and Extramarital Sex.)

Self-Controland Purity

Theviolation of sexual purity is a decision of the heart (Ezek. 23:11;Matt. 5:28). The biblical concept of lust entails more than justphysical arousal. It involves a strong desire for/coveting of (cf.James 1:14–15) something that one has no right to acquire. Thisestablishes both the need for self-control (Titus 2:5–6) andthe availability of appropriate options (1Cor. 7:2, 5, 9).Masturbation is nowhere mentioned in the Bible (Gen. 38:9 is aboutfailure to fulfill the levirate). The critical issue is lust.

Sexualmisconduct is never the responsibility of the victim (Deut. 22:25).Nevertheless, for reasons of personal safety as well as out ofconcern for one another, the family of Christ must practice modestyin dress (1Tim. 2:9) and consider how to build one another uprather than put stumbling blocks in each other’s way.

Godalways provides the believer with what is necessary to resisttemptation and make the right choices (1Cor. 10:13).Consequently, a significant aspect of every parent’s role is toteach godly sexual wisdom to children before they face suchchallenges (cf. Prov. 1–9).

Thegospel requires us to view sexuality from a wider perspective.Reproduction also occurs through the preaching of the gospel, callingforth new birth and a new people (Matt. 28:18–20). This gospelcall will divide families (Luke 12:53). Singleness is no barrier toone’s ability to fulfill the command to multiply and fill theearth (Isa. 56:3–8). In times of distress it may be better toremain single (1Cor. 7, esp. v.26). This is also a giftof God (1Cor. 7:7), given to equip one for the fulfillment ofthe gospel commission.

When God creates humans, he pronounces them “verygood/beautiful” (Gen. 1:31). They are designed to bemagnificent visual displays of God’s character (1:26–27).Human sexuality originally is set in a context of overwhelmingbeauty. God’s first command is to reproduce and extend thisparadise throughout the earth (1:28). Human sexuality is not simply amechanism for reproduction. From the outset it has been aboutcompletion, without which there is loneliness (2:18).

Althoughthe Bible does not define the distinctives of masculinity andfemininity in any detail, it does defend that there are distinctionsbetween the genders. Behaviors that confuse the genders areexplicitly condemned (Deut. 22:5; 1Cor. 6:9; 11:4–16).

hom*osexualintercourse (Lev. 18:22; 20:13; Rom. 1:24–27; 1Cor. 6:9;1Tim. 1:10) and intercourse with an animal (Exod. 22:19; Lev.18:23; 20:15–16; Deut. 27:21) are violations of God’screated order.

Nakedness

“Nakedness”is confined to the genitals and buttocks (Exod. 20:26; Isa. 20:2–4;Ezek. 23:18, 29; Nah. 3:5) and, after the fall, is synonymous withshame (Gen. 3:7–10; 1Sam. 20:30; Isa. 47:3; Jer. 13:26;Mic. 1:11; Nah. 3:5; Rev. 3:18; cf. Rom. 1:23–24; 1Cor.12:23–24). A woman’s breasts are recognized as erotic(Prov. 5:19; Ezek. 23:3, 21) but not shameful. God slaughters ananimal in order to cover nakedness (Gen. 3:21). Ultimately, when sinand death are removed and the body raised, the redeemed will have noshame and will be clothed only in their righteousness (Rev. 19:5–9).

Exposingnakedness is an action used to humiliate enemies (2Sam. 10:4–5;1Chron. 10:9; Isa. 47:3). Jesus is stripped naked (Matt. 27:28,35–36). Violating another’s nakedness includes touchingor seeing (Deut. 25:11) and produces extreme personal disgrace (Lev.18:6–19 NASB; Hab. 2:15–16). It is an act of grace tocover another’s nakedness (Isa. 58:7; Ezek. 18:7, 16). To eventalk or laugh about inappropriate exposure brings dishonor (Gen.9:21–23). The overarching principle is purity (Lev. 18:24).

Marriageand Adultery

Althoughdamaged by sin, marriage continues to be the ultimate humanrelationship involving intimacy, privacy, and liberty. Marriage isdefined by a covenant—a contract witnessed and enforceable, notjust a promise made in private. The couple separate from theirparents to become “one flesh” (Gen. 2:24).

Oncethe marriage contract is agreed upon, the couple are married. Theycannot consummate the marriage until the economic commitments of thecontract have been delivered (Matt. 1:18; 25:1–13). This iscelebrated with a feast. Jesus uses this custom as an analogy for hisdeparture and return (John 14:1–3).

Paulcommands husbands to love their wives (Eph. 5:25–33; cf. Gen.24:67; 29:20; 1Sam. 1:5; Eccles. 9:9; Song 8:6–7).Nowhere in the Bible is a wife commanded to love her husband, thougholder women should teach younger women to do so (Titus 2:3–4).Love is the husband’s responsibility. Love is a command thatcan be obeyed, not just a pleasurable feeling over which one has nocontrol. The model of husbandly love is Jesus laying down his lifefor his people.

Theecstasy of making love is celebrated in the erotic Song of Songs,which holds out the hope of such marital delight even now. The axiomof marriage is a righteous jealousy (cf. Exod. 20:5; 34:14; Num.5:14, 30; Prov. 6:34).

Thefirst year of marriage is especially important and is protected byexemption from military service (Deut. 20:7; 24:5).

Whena man dies without a male heir, his widow’s possession of thatpart of the family estate can result in her marrying a man fromanother family and so alienating that land. This can be resolvedeither by the injustice of eviction or by the device of leviratemarriage. The nearest male relative of the deceased husband marriesthe widow, and their son then inherits the deceased husband’sname and title to the land (Deut. 25:5–10; cf. Gen. 38; Ruth).

Concubinesare wives from poor families, slaves, or captives, and theirmarriages are protected (Exod. 21:7–9; Deut. 21:11–14).

Rapeof a married woman constitutes adultery by the rapist, not thevictim. Consensual sex with a married woman is adultery by bothparties. Rape of a single woman is treated as fornication, with noblame attached to the woman. Her father has the option of letting hermarry the man or receiving significant financial compensation (Exod.22:16–17; Deut. 22:23–27). Her father has the right totake the money and refuse the marriage. To falsely accuse a woman ofadultery is a crime (Deut. 22:13–21).

Prostitutionis an extreme form of adultery or fornication and totally forbidden(Lev. 19:29; Deut. 23:17). Under the new covenant, this warning isheightened by the reality of the gift of the Holy Spirit transformingeach believer into the temple of the Lord (1Cor. 6:15–20).

Originally,marriage between siblings is implied (Gen. 4:17, 26; 5:4). Abrammarried his half sister, Sarai (Gen. 20:12; cf. Gen. 11:29; Num.26:59). The Mosaic covenant at Sinai bans marriage to bloodrelationships closer than first cousins and to in-laws (Lev. 18:6–30;cf. 2Sam. 13; 1Cor. 5:1).

Polygamyoccurs soon after the fall (Gen. 4:19–24). It is neverexplicitly forbidden in the Bible, but it is managed by OT law so asto restrain further injustice and damage. It is always seen as lessthan satisfactory (cf. Gen. 29–30; 1Sam. 1:6; 2Sam.13; 1Kings 1–2; 11). In the NT, monogamy is mandatory forthose who would lead the church (1Tim. 3:2, 12; Titus 1:6).(See also Premarital and Extramarital Sex.)

Self-Controland Purity

Theviolation of sexual purity is a decision of the heart (Ezek. 23:11;Matt. 5:28). The biblical concept of lust entails more than justphysical arousal. It involves a strong desire for/coveting of (cf.James 1:14–15) something that one has no right to acquire. Thisestablishes both the need for self-control (Titus 2:5–6) andthe availability of appropriate options (1Cor. 7:2, 5, 9).Masturbation is nowhere mentioned in the Bible (Gen. 38:9 is aboutfailure to fulfill the levirate). The critical issue is lust.

Sexualmisconduct is never the responsibility of the victim (Deut. 22:25).Nevertheless, for reasons of personal safety as well as out ofconcern for one another, the family of Christ must practice modestyin dress (1Tim. 2:9) and consider how to build one another uprather than put stumbling blocks in each other’s way.

Godalways provides the believer with what is necessary to resisttemptation and make the right choices (1Cor. 10:13).Consequently, a significant aspect of every parent’s role is toteach godly sexual wisdom to children before they face suchchallenges (cf. Prov. 1–9).

Thegospel requires us to view sexuality from a wider perspective.Reproduction also occurs through the preaching of the gospel, callingforth new birth and a new people (Matt. 28:18–20). This gospelcall will divide families (Luke 12:53). Singleness is no barrier toone’s ability to fulfill the command to multiply and fill theearth (Isa. 56:3–8). In times of distress it may be better toremain single (1Cor. 7, esp. v.26). This is also a giftof God (1Cor. 7:7), given to equip one for the fulfillment ofthe gospel commission.

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

Covenant is one of the most significant concepts in thebiblical material that affects our understanding of God, hisrelationship with his people (past, present, and future), and thestructure and message of his word. Since the covenant concept is nota unique biblical idea, comparative literature from the world of theScriptures has enriched our understanding of the nature and thefunction of covenant. This article highlights the covenant conceptand the genre of covenant and provides a brief overview of the majorbiblical covenants.

Terminology

Defining“covenant.”What is a covenant (Heb. berit)? Most dictionaries refer to it as apact/compact or an agreement. Although there is some uncertaintyregarding the etymology of berit, the two most commonly suggestedetymological derivations are from the Akkadian burru, which refers tothe establishment of a legal situation by a testimony with an oath,or the Akkadian bittu, often translated as “to bind, fetter.”The NT counterpart word is diathēkē, defined as a “legaldisposition of personal goods.” Interestingly, this NT term isused in reference to the initiative of one person who establishes theterms and provisions of the relationship, which is in keeping withunilateral OT covenants. Some OT dictionaries list the “covenant”root with the root for the word “to eat,” perhapsassociating the covenant with a covenant meal.

Ifthe concept of binding best represents the covenant terminology, thenthe covenant is something that binds parties together or obligatesone party to the other. Although there are legal implicationsassociated with covenant, the relational aspect of covenant shouldnot be overlooked. A covenant is best understood as a relationshipwith related legalities. Marriage, for example, is a covenant thatestablishes and defines a relationship. This perhaps explains why Godchose from the realm of relationships among humans the covenantmetaphor to establish and communicate his intent in divine-humanrelationships. The concept of a covenant relationship between God andpeople is uniquely developed in the biblical material.

Somecovenants are between persons of equal status (parity treaties);others are between a master and a servant (suzerainty treaties),between nations, between clans, and between a husband and a wife(Mal. 2:14). To “cut a covenant” at any level of societyimplies a solemn commitment to a relationship. Hittite treatiesillustrate reports of covenant commitments that include a record ofnegotiations, formulations of terms, a statement that the act ofcovenant making actually happened, and a closure of negotiations withsolemn ratification of the terms.

Themost significant covenant relationship in the biblical material isthe one between God and humankind. The uniqueness of Israel’scovenant relationship with Yahweh in contrast to all surroundingnations is established on the basis of Deut. 32:8–9. AlthoughYahweh gave the nations their inheritance, he selected Israel for hisown personal care; he established a relationship with the nationindependent of and prior to the nation’s association with hisland. This was a unique application of the covenant that ran counterto the prevailing Semitic mind-set, which connected deities tospecific geographic territories first and was concerned with theinhabitants of those areas only in a secondary sense. Individual OTbelievers celebrated their relationship with Yahweh and proclaimedhim as the unrivaled universal God (Exod. 15; 1 Sam. 2; Isa.40).

Otherkey terms.In addition to the “covenant” terminology word group,several other key terms fill out our understanding of this importantconcept.

“Oath”is a term used synonymously with “covenant” and functionsat times to describe the making of a covenant. The oath emphasizesthe liability and obligation associated in the relationship (Deut.29:19). The oath can be taken by both parties (Gen. 26:28) or by justone party (Ezek. 17:13).

Theword “testimony” refers to the contents of the twotablets of stone (Exod. 31:18) received by Moses from God at MountSinai. The Ark of the Covenant is also identified by the phrase “arkof the testimony” (Exod. 26:34; 30:6; 31:7 KJV, ESV). Testimonyin the context of the covenant refers to the obligations placed uponthe nation in covenant with Yahweh.

Theterm “word” can be understood in connection with covenantcommunication. The conquest of the land (a covenant promise) isviewed as a performance of the word of God (Deut. 9:5 KJV). Thephrases “establish his covenant” (Deut. 8:18 KJV) and“perform his word” (Deut. 9:5 KJV) are parallel ideaswithin the overall concept of covenant. The sure “word of theLord” to David in 2 Sam. 7:4 can be contrasted withworthless words of the nation used in making a covenant with God(Hos. 10:4).

Torahis a Hebrew term related to covenant. The terms berit and torah arefound in parallel structure in Ps. 78:10. The binding arrangementbetween God and his people is ultimately based upon and regulated bythe instructions of his word. The phrase “Book of the Law”(2 Kings 22:8) has the same covenant implications as the phrase“tablets of the Testimony” (Exod. 31:18 ESV, NASB). Godindicted the priesthood for misguiding the people and causing them tostumble at the law (Mal. 2:5–8) and ultimately to be misguidedin their relationship with him.

Khesedis another Hebrew term that is frequently used with relation to acovenant. Defined as “steadfast covenant loyalty,” it isalso understood as grace, mercy, kindness, loving-kindness. Khesed isthat characteristic of God which causes him to act consistently andfaithfully regarding self-imposed obligations in covenantrelationships despite the failure or success of the other party. Thekhesed of God will never cease (Lam. 3:19–21) because he keepscovenant and mercy (Deut. 7:9, 12). The loyalty of God to David isstated in 2 Sam. 7:14–15 and celebrated in Ps. 89:14, 24,28, 33–34, 49. In contrast, the people are indicted for theirlack of loyalty (Hos. 4:1).

Commonphrases. Themost common covenant-making phrase is “to cut a covenant.”Two possible practices lie behind this phrase. The first reflects apractice in Mesopotamia and Syria, cutting a covenant into a tabletwith a stylus. This may be somewhat similar to what is found in Exod.31:18, where it is said that the two tablets of stone were “inscribedby the finger of God.” The second practice behind this phraseis the cutting of sacrificial animals. The halving of animals waspart of the covenant made with Abraham in Gen. 15:9–18. In asituation of covenant violation God tells Israel that he will treatthem like the calf they cut in covenant making (Jer. 34:17–19).Covenant making is also described as establishing a covenant (2 Sam.23:5), giving a covenant (Gen. 9:12), and erecting a covenant (Exod.6:4).

Faithfulnessand loyalty to a covenant are expressed by several phrases. “Keepa covenant” exhorts the covenant parties to watch, guard,exercise faithfulness to the terms of the relationship established(Exod. 34:7). “Observe a covenant” implies thedemonstration of covenant fidelity in observing and doing (Gen.17:9–10; Exod. 19:5; NIV: “keep my covenant”). Godis obviously faithful in observing the covenant (Deut. 7:9–12).“Remember a covenant” conveys more than just a mentalexercise, especially when God is the subject of the verbal action ofremembering. When God remembers a covenant, he acts with resolve andintervention (Gen. 8:1; 19:29; 30:22; Exod. 2:24).

Covenantinfidelity is expressed by the phrases “break the covenant”(Lev. 26:14–16; Jer. 11:10; 31:32; 33:20–21), “notfaithful” (Ps. 78:37), “violate the covenant”(Deut. 17:2; Josh. 7:11, 15; 23:16), and “forsake the covenant”(Jer. 22:9; cf. Deut. 29:25; 1 Kings 19:10, 14).

TheCovenant Genre

Wenow turn to the form, content, and function of a covenant, or thecovenant genre. There is evidence of a common treaty form used byancient Near Eastern peoples to govern relationships between nationsand tribes. This evidence dates back to the third millennium BC andis derived from literary texts discovered in the ancient Near East.The most helpful contributions to this discussion come from theHittites (1400–1200 BC), the Assyrians (800–600 BC), andthe Babylonians. From this evidence, we are able to identify fourancient Near Eastern arrangements.

1. Theintertribal treaty was a legal arrangement between tribes and clansfor various purposes such as the purchase of land, trading, orpeaceful coexistence. The arrangements made in this format wereequally binding on both parties. A possible biblical example is thearrangement between Abraham and Abimelek in Gen. 21:22–34 orthe arrangement between Abimelek and Isaac in Gen. 26:28.

2.The parity treaty was an arrangement made between kings and princeswho were equal in each other’s eyes. This arrangement involvedmutual participation, as illustrated in the economic relationshipestablished between King Solomon and King Hiram of Tyre in 1 Kings5:1–12.

3.The suzerainty treaty was established between two parties, oneinferior and one superior. The distinctive emphasis of the treaty wason the superior party, the suzerain. In this arrangement the suzerainagrees to make certain provisions for the vassal. He agrees to defendthe vassal in the case of attack, along with permitting the existenceof the vassal nation. In addition, the suzerain has the right to taketribute from the vassal at any time. The vassal, for his part, agreesto a position of servanthood but not slavery. Vassals honor thesuzerain with tribute and material goods.

Thereare six basic parts to the format of this treaty. Many scholarsbelieve that the suzerainty treaty form has influenced the structureof the book of Deuteronomy.

(a) Thetreaty begins with the preamble that identifies the treaty’sauthor/originator (cf. Deut. 1:1–6a; 5:6a, 23–27).

(b) Thesecond part is the prologue, which contains a review of the pastrelationship between the vassal and the suzerain constructed in an“I-Thou” format (cf. Deut. 1:6b–3:29; 2:7;4:32–38). The purpose of this section is to review the previousacts of benevolence demonstrated by the suzerain toward the vassal.The faithfulness of the suzerain to the vassal would perhaps instillsome measure of confidence for entrance into this relationship. InHittite treaties there was often a grace ethic ideology thatcharacterized the prologue and served as a basis of appeal forobedience. The Hittites demonstrated a measure of appreciation forconquered vassals and treated them with dignity by allowing themlimited sovereignty. The Assyrians operated with a power ethic thatmotivated obedience by threatening dismemberment, torture, and evendeath. Yahweh appealed to Israel on the basis of the grace ofredemption (Exod. 20:8–11; Deut. 5:12–15) and theprivilege of revelation (Deut. 4:12; cf. Rom. 3:2).

(c) Thestipulations are the third part of the treaty form. These are theexpectations of the suzerain for the vassal (cf. Deut. 4:1–23;6:4–7:2; 10:12–22; 12–26). The stipulations callfor the vassal to be loyal in war, to loyally return politicalrefugees, and to not murmur against the suzerain and his kingdom. Theheart of the stipulation in Deuteronomy is the appeal to “lovethe Lord your God with all your heart and with all your soul and withall your strength” (6:5), one of the most important verses ofthe OT.

(d) Thedeposit and public reading of the treaty is the next division. Thissection instructs the vassal to place the treaty in his sanctuary anddirects the vassal to publicly read the document from one to fourtimes per year (cf. Deut. 10:1–5; 31:9–13). A regularreading was designed to keep the stipulations before the vassal inorder to nurture respect for the suzerain.

(e) Inthe next part, a list of witnesses, usually gods, are called upon toobserve the covenant and to punish any breach of it (cf. Deut.30:19–20).

(f) Thefinal part of the treaty is a section of blessing and curse. Thissection contains a list of potential rewards for faithfulness andterrifying possibilities of retribution for covenant violations (cf.Deut. 28–29).

4.The royal grant treaty, used in both biblical and secular literature,is somewhat similar to the suzerainty treaty. The distinctivedifference is that the obligation of the grant is not on the vassalbut rather on the suzerain to protect the rights of the vassal. Inthis format the curse is directed against any third party that wouldoppose the vassal or against the suzerain who would act unfaithfullyagainst the vassal.

Covenantsin the Bible

Typesof covenants. Thematerial on covenant form, content, and structure comes into playwhen attempts are made to interpret the major covenants recorded inthe Bible (Noahic, Abrahamic, Mosaic, Davidic, and new). Initialdiscussions usually revolve around whether these covenants areconditional or unconditional. Although there is merit to thisdiscussion, covenants should also be understood in light of whichparty is bearing the treaty obligation. As described above, theobligation of the suzerainty treaty is upon the vassal to fulfill theexpectations of the suzerain. In the grant treaty the obligation isplaced upon the suzerain to fulfill the treaty promises made to thevassal. There is a sense of conditionality and unconditionality inboth treaty forms.

Onthis basis, the Mosaic covenant is most fittingly understood in lightof the suzerainty treaty. This covenant made at Mount Sinaiestablished Israel as a covenant nation. Yahweh never intended tocreate a relationship with Israel on the basis of this covenant.Rather, he chose this covenant form as the means to regulate hisrelationship with Israel, the nation that he had just graciouslyredeemed. The Mosaic covenant addressed every aspect of Israelitelife. so that the prophetic charges against the nation’stransgressions were considered covenant violations.

TheAbrahamic and Davidic covenants are more like a grant. In theAbrahamic covenant Yahweh is obligating himself to gift Israel withland, seed, and blessing (Gen. 12–17). The halving of animalsin Gen. 15:9–20 resembles a covenant-cutting ceremony in whichYahweh, in the form of a smoking firepot, walks between the animals,obligating himself to the terms of the covenant. In the Davidiccovenant (2 Sam. 7; Ps. 89), Yahweh obligates himself to provideDavid and his descendants a king and a kingdom. The new covenant isfirst referenced by Moses in Deut. 30:6 and then developed moreextensively in Jer. 31:31–33 and Ezek. 36. Scholars debate thenature of this covenant and the promises associated with it. Somedefine it as a grant and speak of it in unconditional terms, whileothers view it as an administrative covenant. The new covenantanticipates a change in the heart of the vassal that ultimatelyfacilitates keeping of the law. The OT Scriptures see this happeningin connection with Israel’s occupation of the land at a futuretime.

Covenantleadership positions. Inaddition to the very specific covenant arrangements made by God inthe OT defining and regulating the life and future of Israel, Godestablished three key covenant leadership positions for the nation:prophet, priest, and king (Deut. 17–18). Their connection withthe covenant is evident from the fact that their origin and functionare detailed in the covenant book of Deuteronomy.

Godprovided a prophet (Deut. 18:9–22) for the nation so that itwould not learn the abominations of the Canaanites and surroundingnations. God desired spiritual integrity for his people andestablished the prophet as his mouthpiece to speak what he commanded(Deut. 18:18–20). The prophet was to be an Israelite who fit aMoses-like pattern (Deut. 18:18–19). The writing and nonwritingprophets often called Israel back to covenant fidelity. They did thisby using legal terminology to illustrate covenant violations, thusestablishing covenant lawsuits against them. Isaiah 1 is a case madeby God against the nation. In this lawsuit God functions as judge,jury, and lawyer.

Thepriest (Deut. 17:8–13; 18:1–8; 33:8–11) had athreefold function within the covenant community. He was a mediatorof people before God and of God before people. This particularfunction of the priesthood was broad and encompassed much of itswork. The priest was a teacher who sought from the Torah resolutionto disagreements between parties (cf. Jer. 18:18). It is also worthnoting that the teaching of the priest preceded sacrifice. Finally,he was a minister of sacrifice. The priest led Israel in worship andsacrifice, giving instruction concerning what was clean and unclean(Lev. 13–15).

Theking was also a provision of the covenant (Deut. 17). Kingship wasnot a divine accommodation to the desire of Israel (1 Sam. 8)but rather a part of the overall covenant plan of God revealed toAbraham (Gen. 17:16). The promise of kingship was reiterated in Gen.35:11; 49:10. The duty of the king involved administration of thekingdom on the basis of the word of God (Deut. 17:18–20; cf.Prov. 29:4, 14).

Covenantin the Old Testament.Covenant is a dominant theme that gives cohesiveness to the structureof the OT and distinguishes the history of Israel. The phrase“covenant history” can be used to describe the biblicalliterature that recounts the events and episodes of Israelite life.It is a macrogenre that characterizes the historical narratives ofthe OT. Although this large literary corpus of historical narrativeshares a covenant perspective, the individual books within thenarrative corpus are noted for the attention they give to variousaspects of the covenant relationship. For example, Gen. 12–50develops the covenant promises of seed and blessing through a numberof subgenres such as genealogies and family stories. Joshua, on theother hand, engages several military subgenres to recount the tensionbetween the promise of land occupation and the responsibility ofIsrael to occupy the land. Covenant history is a realisticpresentation of the tensions associated with the covenantrelationship between Yahweh and the nation of Israel.

Finally,the psalms have a direct covenant connection emphasizing covenantworship. Psalm 119 (esp. vv. 57–64) is filled with covenantterms that relate to God’s word (testimonies, laws, oath,judgments). Marching to the place of worship designated by thecovenant is reflected in the Psalms of Ascent.

Covenantin the New Testament. Althoughthe covenant theme is less pervasive in the NT, its christologicalsignificance is profound. The NT highlights the significant messianicrole of Christ in relation to the covenants. Paul references the newcovenant in both books of Corinthians (1 Cor. 11:25; 2 Cor.3:6). Each celebration of the Lord’s Supper reminds us that theshed blood of Christ is the blood of the new covenant. The newcovenant is cut in connection with or on the basis of his death,burial, and resurrection (1 Cor. 11:25). The writer of the bookof Hebrews gives detailed attention to how the new covenant functionsin contrast to the old Mosaic covenant. The writer explains thatJesus is the guarantor of a better covenant (7:22; 8:6–7).Finally, Paul indicates that we are now considered ministers of thenew covenant ministry (2 Cor. 3:6).

Ceremonies marking entry into marriage. In the Bible,weddings initiate the formation of new households with the blessingof family and community.

OldTestament

Inthe OT, weddings were important to the patriarchs and to Israelbecause the new couple was expected to produce children to helpfulfill the Abrahamic covenant (Gen. 12:2; 17:6; 22:15–18; Ruth4:11–13; Isa. 65:23). Heirs were also the assurance that aman’s name remained eternally with Israel, so much so that if aman died childless, his brother was obligated to wed the widow andproduce children in his name (Gen. 38:8; Deut. 25:5–10).Moreover, weddings assured that property was kept within families andtribes and also transferred in an orderly way from one generation tothe next (Num. 36:1–12; Ruth 4:5; Ps. 25:13).

Multiplewives were allowed in the OT (Gen. 30:26; Deut. 21:15; 1Sam.1:2; 2Sam. 5:13; 1Kings 11:3), as were multipleconcubines, who had official standing in the household, though lowerthan that of wives. Weddings usually were associated with a manpublicly taking a wife; he acquired concubines with less fanfare(Gen. 16:1–3; 30:3–5; Judg. 19:1, 3).

OTweddings included certain distinctive elements. The bridegroom or hisfather paid a bride-price, or dowry, to the father of thebridegroom’s prospective wife (Gen. 34:12; Exod. 22:16–17;1Sam. 18:25). The bridegroom had a more central role than thebride. He emerged from a chamber or tent to claim his wife (Ps. 19:5;Joel 2:16), who, in the case of a royal wedding, may have processedto him (Ps. 45:13–15). Both he and the bride were adorned (Song3:11; Isa. 49:18; 61:10; Jer. 2:32); the woman was also veiled (Gen.24:65; 29:23, 25; 38:14, 19; Song 4:1, 3; Isa. 47:1–3). Theirwedding was the occasion of much rejoicing and feasting (Gen. 29:22;Jer. 7:34; 16:9; 25:10; 33:11) and lasted seven days (Gen. 29:27;Judg. 14:17). The main event was their sexual union (Isa. 62:5),which occurred on the first night (Gen. 29:23; Ruth 4:13). Unless shehad been a widow, the bride was presumed to be a virgin on herwedding night, and evidence of her virginity, a bloodstained cloth,was retained as proof (Deut. 22:13–19). Virginity was essentialto a previously unmarried bride; a woman who had been raped orotherwise engaged in premarital sexual relations was deemed defiledand unmarriageable to any but the first man with whom she hadintercourse (Deut. 22:21; 2Sam. 13:1–20). The importanceof this underpins the shock value of the book of Hosea (see esp.1:2), an extended metaphor that presents Israel as a prostitutenevertheless pursued by Yahweh as her husband.

NewTestament

TheNT continues to testify to many of these wedding traditions,significantly including the gathering of community (Matt. 22:2; John2:1–2) in joyful celebration (Matt. 9:15; Mark 2:19; Luke 5:34;John 2:9–10). Wedding feasts could be lavish affairs (Matt.22:4; John 2:6–10), with protocols regarding seating (Luke14:8–10) and attire (Matt. 22:11–13; Rev. 19:7–9).

Inthe NT, these and other first-century wedding customs illustrateaspects of the kingdom of heaven. The parable of the wedding feast(Matt. 22:1–14) contrasts the invited guests (corrupt religiousleaders in Israel) who ignored the king’s wedding invitationand murdered his servants with those people, good and evil, gatheredfrom the streets (the downtrodden) who took their place. Theirwillingness to attend is qualified only by their coming properlyattired in wedding robes, which by inference were provided by theking himself (Rev. 19:7–8).

Theparable of the ten virgins (Matt. 25:1–13) plays on theunderstanding that weddings occurred not at a specific time but whenthe bridegroom was ready. His readiness was determined by, amongother things, the readiness of a dwelling place for his new bride. Infirst-century Capernaum, this would have been a room or rooms builtonto his father’s insula, a multifamily compound surrounding aninterior courtyard; the same image is behind John 14:2–4. Theparable, identifying the Son of Man as the bridegroom, illustratesthat while his coming in glory is certain, its timing is unknown.Therefore, the bridal party is to be vigilant and prepared.

Elsewhere,Jesus is specifically named asthe bridegroom preparing to marryhis bride, the church (2Cor. 11:2; Eph. 5:25–27, 31–32).Thewedding feast at Cana (John 2:1–11), which beginsJesus’ public ministry, points proleptically to the marriagesupper of the Lamb, which inaugurates the eschatological age (Rev.19:7–9). The culminating picture of God with his people (Deut.16:13–16; Matt. 1:23; John 1:14) is a magnificent wedding (Rev.21:2, 9) between Christ and the new Jerusalem.

It is difficult to imagine a world without consistentmetrological systems. Society’s basic structures, from economyto law, require a uniform and accurate method for measuring time,distances, weights, volumes, and so on. In today’s world,technological advancements allow people to measure various aspects ofthe universe with incredible accuracy—from nanometers tolight-years, milligrams to kilograms.

Themetrological systems employed in biblical times span the sameconcepts as our own modern-day systems: weight, linear distance, andvolume or capacity. However, the systems of weights and measurementsemployed during the span of biblical times were not nearly asaccurate or uniform as the modern units employed today. Preexistingweight and measurement systems existed in the contextual surroundingsof both the OT and the NT authors and thus heavily influenced thesystems employed by the Israelite nation as well as the NT writers.There was great variance between the different standards usedmerchant to merchant (Gen. 23:16), city to city, region to region,time period to time period, even despite the commands to use honestscales and honest weights (Lev. 19:35–36; Deut. 25:13–15;Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore,inconsistencies and contradictions exist within the written recordsas well as between archaeological specimens. In addition, significantdifferences are found between preexilic and postexilic measurementsin the biblical texts, and an attempt at merging dry capacity andliquid volume measurements further complicated the issue. This is tobe expected, especially when we consider modern-dayinconsistencies—for example, 1 US liquid pint= 0.473liters, while 1 US dry pint= 0.550 liters. Thus, all modernequivalents given below are approximations, and even the bestestimates have a margin of error of + 5percent or more.

Weights

Weightsin biblical times were carried in a bag or a satchel (Deut. 25:13;Prov. 16:11; Mic. 6:11) and were stones, usually carved into variousanimal shapes for easy identification. Their side or flat bottom wasinscribed with the associated weight and unit of measurement.Thousands of historical artifacts, which differ by significantamounts, have been discovered by archaeologists and thus have greatlycomplicated the work of determining accurate modern-day equivalents.

Beka.Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahsor ½ the sanctuary shekel (Exod. 38:26). Used to measuremetals and goods such as gold (Gen. 24:22).

Gerah.1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20shekel (Exod. 30:13; Lev. 27:25).

Litra.Approximately 12 ounces, or 340 grams. A Roman measure of weight.Used only twice in the NT (John 12:3; 19:39). The precursor to themodern British pound.

Mina.Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50shekels. Used to weigh gold (1Kings 10:17; Ezra 2:69), silver(Neh. 7:71–72), and other goods. The prophet Ezekiel redefinedthe proper weight: “Theshekel is to consist of twentygerahs. Twenty shekels plus twenty-five shekels plus fifteen shekelsequal one mina” (Ezek. 45:12). Before this redefinition, therewere arguably 50 shekels per mina. In Jesus’ parable of theservants, he describes the master entrusting to his three servantsvarying amounts—10 minas, 5 minas, 1 mina—implying amonetary value (Luke 19:11–24), probably of either silver orgold. One mina was equivalent to approximately three months’wages for a laborer.

Pim.Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3shekel. Referenced only once in the Scriptures (1Sam. 13:21).

Shekel.Approximately 2⁄5 ounce, or 11 grams. Equivalent toapproximately 2 bekas. The shekel is the basic unit of weightmeasurement in Israelite history, though its actual weight variedsignificantly at different historical points. Examples include the“royal shekel” (2Sam. 14:26), the “commonshekel” (2Kings 7:1), and the “sanctuary shekel,”which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25;Num. 3:47). Because it was used to weigh out silver or gold, theshekel also functioned as a common monetary unit in the NT world.

Talent.Approximately 75 pounds, or 34 kilograms. Equivalent to approximately60 minas. Various metals were weighed using talents: gold (Exod.25:39; 37:24; 1Chron. 20:2), silver (Exod. 38:27; 1Kings20:39; 2Kings 5:22), and bronze (Exod. 38:29). This probably isderived from the weight of a load that a man could carry.

Table12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka– 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah– 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra– 12 ounces = 340 grams

Mina– 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim– 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel– 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent– 60 minas = 75 pounds = 34 kilograms

Linearmeasurements

Cubit– 6 handbreadths = 18 inches = 45.7 centimeters

Day’sjourney = 20-25 miles = 32-40 kilometerse

Fingerbreadth– ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth– 1/6 cubit = 3 inches = 7.6 centimeters

Milion– 1 mile = 1.6 kilometers

Orguia– 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod– 108 inches = 274 centimeters

Sabbathday’s journey – 2,000 cubits = ¾ mile = 1.2kilometers

Span– 3 handbreadths = 9 inches = 22.8 centimeters

Stadion– 100 orguiai = 607 feet = 185 meters

Capacity

Cab– 1 omer = ½ gallon = 1.9 liters

Choinix– ¼ gallon = 0.9 liters

Cor– 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah– 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer– 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros– 10 bushels; 95 gallons – 360 liters

Omer– 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton– 1 seah = 7 quarts = 6.6 liters

Seah– 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

LiquidVolume

Bath– 1 ephah = 6 gallons = 22.7 liters

Batos– 8 gallons = 30.3 liters

Hin– 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log– 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes– 10 gallons = 37.8 literes

LinearMeasurements

Linearmeasurements were based upon readily available natural measurementssuch as the distance between the elbow and the hand or between thethumb and the little finger. While convenient, this method ofmeasurement gave rise to significant inconsistencies.

Cubit.Approximately 18 inches, or 45.7 centimeters. Equivalent to 6handbreadths. The standard biblical measure of linear distance, asthe shekel is the standard measurement of weight. The distance fromthe elbow to the outstretched fingertip. Used to describe height,width, length (Exod. 25:10), distance (John 21:8), and depth (Gen.7:20). Use of the cubit is ancient. For simple and approximateconversion into modern units, divide the number of cubits in half formeters, then multiply the number of meters by 3 to arrive at feet.

1cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’sjourney.An approximate measure of distance equivalent to about 20–25miles, or 32–40 kilometers. Several passages reference a singleor multiple days’ journey as a description of the distancetraveled or the distance between two points: “a day’sjourney” (Num. 11:31; 1Kings 19:4), “a three-dayjourney” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “sevendays” (Gen. 31:23), and “eleven days” (Deut. 1:2).After visiting Jerusalem for Passover, Jesus’ parents journeyedfor a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth.The width of the finger, or ¼ of a handbreadth, approximately¾ inch, or 1.9 centimeters. The fingerbreadth was thebeginning building block of the biblical metrological system forlinear measurements. Used only once in the Scriptures, to describethe bronze pillars (Jer. 52:21).

Handbreadth.Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit,or four fingerbreadths. Probably the width at the base of the fourfingers. A short measure of length, thus compared to a human’sbrief life (Ps. 39:5). Also the width of the rim on the bread table(Exod. 25:25) and the thickness of the bronze Sea (1Kings7:26).

Milion.Translated “mile” in Matt. 5:41. Greek transliteration ofRoman measurement mille passuum, “a thousand paces.”

Orguia.Approximately 5 feet 11 inches, or 1.8 meters. Also translated as“fathom.” A Greek unit of measurement. Probably thedistance between outstretched fingertip to fingertip. Used to measurethe depth of water (Acts 27:28).

Reed/rod.Approximately 108 inches, or 274 centimeters. This is also a generalterm for a measuring device rather than a specific linear distance(Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbathday’s journey.Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About2,000 cubits.

Span.Approximately 9 inches, or 22.8 centimeters. Equivalent to threehandbreadths, and ½ cubit. The distance from outstretchedthumb tip to little-finger tip. The length and width of the priest’sbreastpiece (Exod. 28:16).

Stadion.Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai.Used in the measurement of large distances (Matt. 14:24; Luke 24:13;John 6:19; 11:18; Rev. 14:20; 21:16).

LandArea

Seed.The size of a piece of land could also be measured on the basis ofhow much seed was required to plant that field (Lev. 27:16; 1Kings18:32).

Yoke.Fields and lands were measured using logical, available means. Inbiblical times, this meant the amount of land a pair of yoked animalscould plow in one day (1Sam. 14:14; Isa. 5:10).

Capacity

Cab.Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer.Mentioned only once in the Scriptures, during the siege of Samaria(2Kings 6:25).

Choinix.Approximately ¼ gallon, or 0.9 liters. A Greek measurement,mentioned only once in Scripture (Rev. 6:6).

Cor.Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to thehomer, and to 10 ephahs. Used for measuring dry volumes, particularlyof flour and grains (1Kings 4:22; 1Kings 5:11; 2Chron.2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquidvolume, particularly oil (1Kings 5:11; 2Chron. 2:10; Ezra45:14).

Ephah.Approximately 3⁄5 bushel (6 gallons, or 22.7 liters).Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flourand grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day ofreduced agricultural yield, when a homer of seed would produce onlyan ephah of grain (Isa. 5:10). The ephah was equal in size to thebath (Ezek. 45:11), which typically was used for liquid measurements.

Homer.Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to1 cor, or 10 ephahs. Used for measuring dry volumes, particularly ofvarious grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos.3:2). This is probably a natural measure of the load that a donkeycan carry, in the range of 90 kilograms. There may have existed adirect link between capacity and monetary value, given Lev. 27:16:“fifty shekels of silver to a homer of barley seed.” Alogical deduction of capacity and cost based on known equivalencesmight look something like this:

1homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros.Approximately 10 bushels (95 gallons, or 360 liters). A Greek measureof grain (Luke 16:7).

Omer.Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in themeasurement and collection of manna in the wilderness (Exod.16:16–36) and thus roughly equivalent to a person’s dailyfood ration.

Saton.Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. Themeasurement of flour in Jesus’ parable of the kingdom of heaven(Matt. 13:33; Luke 13:21).

Seah.Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah,or 1 saton. Used to measure flour, grain, seed, and other various drygoods (e.g., 2Kings 7:1; 1Sam. 25:18).

LiquidVolume

Bath.Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, whichtypically was used for measurements of dry capacity. Used in themeasurement of water (1Kings 7:26), oil (1Kings 5:11),and wine (2Chron. 2:10; Isa. 5:10).

Batos.Approximately 8 gallons, or 30.3 liters. A Greek transliteration ofthe Hebrew word bath(see above). A measure of oil (Luke 16:6).

Hin.Approximately 4 quarts (1gallon, or 3.8 liters). Equivalent to1⁄6 bath and 12 logs. Used in the measurement of water (Ezek.4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log.Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72bath and 1⁄12 hin. Mentioned five times in Scripture,specifically used to measure oil (Lev. 14:10–24).

Metretes.Approximately 10 gallons, or 37.8 liters. Used in the measurement ofwater at the wedding feast (John 2:6).

An occupation or profession is the usual work or business inwhich a person engages for the sake of earning a living. In biblicaltimes, family or social standing most often determined occupation.This was particularly true for occupations tied to land, such asplanting crops and raising animals, since land in ancient Israel waspassed down within the tribe, normally from fathers to sons (Josh.14:9; Ezek. 46:18). Sometimes daughters also received a share in thefamily inheritance (Josh. 17:6). Most people gained their livelihoodfrom their family’s land, and those who did not have land hiredthemselves out to work for wages (Deut. 24:14). A son normallylearned his trade from his father (Gen. 47:3; 2Kings 4:18;Matt. 4:21) and continued in that occupation unless called into God’sservice (1Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero,writing around the time of the NT, considered occupations such as taxcollector, laborer, and fisherman to be vulgar. Conversely,professions such as teacher, doctor, and wholesale trader were morehonorable, with landowner being the most respectable and profitableprofession (Off. 1.42).

Agricultureand Farming

Farmingis the earliest recorded occupation in the Bible, as the first manwas called to work and keep the garden (Gen. 2:15). Even after theexile from Eden because of sin, Adam worked the ground for food, asdid Cain, his firstborn son (Gen. 3:17–18; 4:2). The openingchapters of the Bible establish a fundamental link between “man”(’adam) and the “ground” (’adamah). After theflood, Noah established himself as a “man of the soil”(’ish ha’adamah) by planting a vineyard (Gen. 9:20). KingUzziah “loved the soil” (’oheb ’adamah) andso employed people to work in his fields and vineyards (2Chron.26:10).

Goddemonstrated his covenant commitment to Isaac by blessing him with anincredible harvest (Gen. 26:12), and he promised to prosper Israel’sfarms if the people obeyed him (Deut. 28:4) and to curse the fruit oftheir ground if they disobeyed (Deut. 28:18). The OT ideal was foreveryone to live “under their own vine and under their own figtree” (1Kings 4:25; Mic. 4:4). According to Prov. 28:19,the diligent farmer would have abundant food.

Jesus’parables frequently employed agricultural imagery that would havebeen readily understandable in first-century Palestine, where manypeople were farmers (cf. Mark 4:1–9; 12:1–11) and someowned land (Acts 4:34). The people living around Jerusalem at thistime engaged in agriculture, soil cultivation, and cattle raising(Let. Aris. 107–112).

Herdingand Hunting

Herdinganimals is the second-oldest occupation recorded in Scripture (afterfarming), and raising flocks and herds continued to be one of themost common and important professions throughout biblical times. Abelis the first “keeper of sheep” in the Bible (Gen. 4:2NRSV). Several generations later, Jabal pioneered the nomadic herdinglifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), aswere Moses (Exod. 3:1), David (1Sam. 17:34), and many others inthe OT. Josephus acknowledged that “feeding of sheep was theemployment of our forefathers in the most ancient ages”(Ag.Ap. 1.91). While men typically worked as shepherds andherdsmen, the occupation was also open to women, such as Rachel,whose fathers owned sheep (Gen. 29:9). Shepherds were present atJesus’ birth (Luke 2:8–20), and Jesus’ teachingsuggests that shepherding was a common occupation in Palestine (cf.Matt. 18:12; John 10:1–30).

Manypeople in biblical times hunted, either for food, sport, orprotection. The first recorded hunter is Nimrod, “a mightyhunter before the Lord” (Gen. 10:9). Ishmael was “anexpert with the bow” (Gen. 21:20 NRSV), while Esau was “askillful hunter, a man of the open country” who brought backwild game for food (25:27–28). The name of Pokereth-Hazzebaim,included in the genealogy of Solomon’s servants in Ezra 2:57,reflects his occupation as a “gazelle catcher” (cf.1Kings 4:23).

Buildersand Craftsmen

Cainwas the first person in the Bible to build a city (Gen. 4:17), andhis descendant Tubal-Cain was the first metalworker (4:22). Nimrodbuilt a number of cities (10:11–12), and the beginning ofNimrod’s kingdom was Babel (10:10), where the people gatheredtogether to build a city with brick (11:3). Builders in Mesopotamiaused baked brick and asphalt, while Israelite builders usuallypreferred the more readily available stone and mortar. After Joseph’sdeath, Israel was conscripted into forced labor in Egypt, whichinvolved building cities of brick and mortar (Exod. 1:11).

Therole of craftsmen in the construction of the tabernacle wasparticularly significant. Bezalel and Oholiab were “skilledworkers and designers” empowered by God for work on thetabernacle (Exod. 35:35). They engaged in “all kinds ofcrafts,” including artistic metalworking, masonry, carpentry,and weaving (Exod. 31:4–5; 38:23).

Kingsin Israel often commissioned important building projects (1Kings12:25; 15:22; 16:24; 2Chron. 26:9; Josephus, J.W. 1.401–2).Carpenters and stonemasons worked on David’s palace (2Sam.5:11). Solomon conscripted laborers to build the temple and alsoemployed carriers, stonecutters, craftsmen, and foremen to supervisethe work (1Kings 5:13–18). After the Babylonian exile,many Israelites were involved in rebuilding the temple and the wallof Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18).These projects, directed by Zerubbabel and Nehemiah, utilized masons,carpenters, and other workers (Ezra 3:7).

Jesusis referred to as a tektōn (Mark 6:3) and as the son of a tektōn(Matt. 13:55), with tektōn usually translated “carpenter”by English versions. However,recent scholarshiphas demonstrated that Jesus was likely a builder, not a carpenter inthe modern sense of the term. In the LXX, the word tektōntypically translates a Hebrew word, kharash, used broadly to refer tocraftsmen working with stone, wood, or metal.

Musicians

Thefirst musician recorded in Scripture is Jubal, “the father ofall who play the stringed instruments and pipes” (Gen. 4:21).Musicians performed a variety of roles in ancient society, as they dotoday. Singers and instrumentalists were employed to celebratefestive occasions, often to provide accompaniment for dancing (Gen.31:27; Luke 15:25), to soothe the sick or distressed (1Sam.16:16), and to express lamentation (Job 30:31).

Musiciansplayed an important role in leading God’s people in worship.The “director of music” is mentioned in the headings offifty-five psalms and Hab. 3:19. The most famous musician inScripture is David, “the singer of Israel’s psalms”(2Sam. 23:1 GW), who played the harp (1Sam. 16:18) andwrote or inspired at least seventy-three canonical psalms. Solomonwas also a notable songwriter and lover of music (1Kings 4:32).David appointed many Levites as singers and musicians to lead Israelin worship (1Chron. 15:16; 23:5). The musicians played lyres,harps, cymbals, and trumpets (2Chron. 5:12).

Government,Politics, and Military

Beforethe monarchy, there were no formal government offices. Under Moses, agroup of seventy elders in Israel served as leaders and officials,and these men were to carry out Moses’ decrees and judge thepeople on most matters (Exod. 18:20–22; Num. 11:16). AfterJoshua’s death, God raised up judges to rescue Israel fromforeign enemies and lead the people (Judg. 2:16) until the time ofSamuel, when Saul was made king (1Sam. 11:15).

Kingsin Israel employed various officials. In 2Sam. 8:16–18,Joab is listed first among David’s officials, which suggeststhat the military commander was second in authority after the king.Under Solomon, the leader of the army is called “commander inchief” (1Kings 4:4). The royal cabinet included a numberof key advisers, including the recorder, the secretary, and the“confidant” of the king (cf. 2Sam. 16:16). The OTdoes not specify the precise roles of these officials. The recorderwas among the highest governmental positions and served as a royalcounselor. In Hebrew, mazkir (“recorder”) is a cognatenoun to the verb zkr (“to remember”), which suggests thatthis official may have managed and preserved public records (2Kings18:18; Isa. 36:22). The main task of the king’s secretary orscribe (sop̱er)was to write down (sapar) official state documents (2Sam.8:17), and he advised the king and also provided financial oversight(2Kings 12:10). Recorders and secretaries apparently were welleducated and multilingual, as was the palace administrator (2Kings18:18, 26). Solomon’s officials included supervisors of thepalace and the forced labor, as well as governors who suppliedprovisions for the king’s household (1Kings 4:6–7).The OT mentions cupbearers in Israel’s government and in otheradministrations (Gen. 40:1; 1Kings 10:5; Neh. 1:11). Thecupbearer served as the royal wine taster; he protected the king frombeing poisoned and had direct access to the monarch.

Inthe Roman Empire, the emperor was absolute ruler (1Pet. 2:17),with the senate next in authority. Proconsuls held judicial andmilitary authority over larger provinces (Acts 18:12), prefects(governors) administered smaller provinces (Matt. 27:2), withtetrarchs over one-fourth of a province (Luke 3:1).

Christiansin NT times engaged in civil service. Erastus was a financial officerin Corinth (Rom. 16:23), and he may be the same Erastus commemoratedin an inscription from this period who held the office of aedile. Theproconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of HerodAntipas (Acts 13:1); and members of Caesar’s household (Phil.4:22) were also Christian public leaders.

Tradeand Economics

Fromearliest times, people have exchanged goods and property. WhenAbraham purchased Ephron’s field, his silver was measured“according to the weight current among the merchants”(Gen. 23:16), which suggests that a recognized system of publictrading was in place during the time of the patriarchs. Traders ofcommodities such as spices traveled along caravan routes betweensouthern Arabia and Egypt, and these traders often acquired slavesalong the way (Gen. 37:28). Solomon employed royal merchants to buyand sell goods (1Kings 10:28).

Inthe first century, Jews were engaged broadly in economic life aslandowners, artisans, merchants, traders, bankers, and slaves.Several of Jesus’ disciples were fishermen (Matt. 4:18). Lukewas a physician, a well-educated and respectable professional (Col.4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila,and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire,commerce and pagan religion often intermingled. Merchants oftenformed trade guilds, where membership sometimes required religiousand moral compromise. In Ephesus, silversmiths and craftsmen inrelated trades turned significant profit through their connectionswith the local Artemis cult (Acts 19:24–27).

Jesusfrequently spent time with tax collectors, such as Levi (also called“Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were adespised group because often they became wealthy by taking advantageof the Roman taxation system, which allowed them to charge commissionon taxes collected (Luke 19:2, 8). Jesus’ parable of thetalents references bankers who offered interest on deposits collected(Matt. 25:27), and Rev. 3:17–18 alludes to the fact thatLaodicea was a financial center with a significant banking system.

Servantsand Slaves

Inthe OT, ’ebed most often designates a slave or servant, whoseoccupation involves work (’abad ) as a subordinate. Someservants held very important positions in their master’shousehold (Gen. 24:2), while many others toiled in hard labor (Job7:2). Israelites were not to enslave their kinfolk, but they couldtake slaves from other nations. Fellow Israelites who became poorcould serve as hired workers, but they were to be released along withtheir children at the Jubilee because God had brought Israel out fromEgyptian slavery and they belonged to God as his servants (Lev.25:39–46).

Slavesin the Roman world were property like goods or cattle, possessed byanother (Dio Chrysostom, 2Serv. lib. 24). Unlike modern slaverypractices, race played no factor in the Roman institution of slavery.Slaves were kidnapped and sold in NT times (1Tim. 1:10; Rev.18:13), but the majority of slaves were so by birth. The mostprominent slave in the NT is Onesimus, for whom Paul intercedes withhis master, Philemon (Philem. 10, 16). Believing slaves were to obeytheir earthly masters “as slaves of Christ” (Eph. 6:5–6),but the NT stressed the equality of slave and free in Christ (Gal.3:28). Paul called himself a “servant [doulos] of Christ Jesus”(Rom. 1:1).

ReligiousService

MostIsraelites engaged in professional religious service were Levites(Num. 3:12), including Moses, Aaron, and the priests in Aaron’sline (Exod. 6:19–20; 35:19). The priests offered sacrifices toGod on behalf of the people (Heb. 5:1). Under the priests’direction, the Levites were charged with caring for the tabernacleand its furnishings (Num. 1:49; 1Chron. 23:32) and carrying theark of the covenant (1Chron. 15:2). They were set apart toserve in God’s presence (Deut. 18:7) and to lead the people inworship (2Chron. 5:12). Further, priests often played animportant advisory role to Israel’s kings (2Sam. 8:17;1Kings 4:5; 2Kings 12:2).

InIsrael, people went to seers and prophets to inquire of God (1Sam.9:9), for they received and communicated God’s word (2Sam.24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets,and other times the prophets are discussed as an organized group(1Sam. 19:20; 1Kings 22:6).

TheNT references a number of ministerial offices (1Cor. 12:28;Eph. 4:11; 1Tim. 3:1–12). Not all ministers were paid,though teachers and preachers had a right to “receive theirliving from the gospel” (1Cor. 9:14–15; cf. 1Tim.5:17). Apostles were those sent out by Jesus as his representatives.The term apostolos refers particularly to the twelve apostles whowere with Jesus during his earthly ministry and who were witnesses ofhis resurrection (Acts 1:21–22). Paul referred to himself as anapostle (Gal. 1:1; 1Cor. 1:1), and he calls Epaph-ro-di-tus andothers “messengers” (apostoloi) in the churches (2Cor.8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy andspeak to strengthen, encourage, and comfort the church (Acts 15:32;1Cor. 14:3). Overseers (also called “elders” or“pastors”) are qualified leaders who teach, shepherd, andexercise authority in the church (1Tim. 3:1; 1Pet. 5:2).Evangelists and missionaries proclaim the gospel and aim to winconverts to Christ (Acts 21:8; 2Tim. 4:5). Those ministers whoare faithful to the gospel deserve support (3John8).