xxxvi | The Pentateuch
using Joseph ’ s brothers ’ jealousy to secure a place for Israel in Egypt ( Ge 50:20 ). Genesis also continually defines and refines the identity of Israel : The elect people are the offspring of Abraham and not Lot ( father of Moab and Ammon ), of Isaac and not Ishmael ( father of the Ishmaelites ), of Jacob and not Esau ( father of the Edomites ).
Exodus The history of Israel as a nation ( not just a family ) begins with Exodus , and Exodus is also in many ways the wellspring of Old Testament theology . Israel is transformed from a mass of migrants and slaves to a unified nation . Their dependence on Yahweh is defined when their liberation is brought about entirely by Yahweh ’ s initiative through the plagues on Egypt ( Ex 7 – 14 ). Moses emerges as the paradigm for the prophets as he speaks for Yahweh ( Ex 9:1 – 4 ), does mighty works ( Ex 14:21 – 29 ), and intercedes when the people sin ( Ex 32:11 – 14 ). The Sinai ( or Mosaic ) covenant establishes the bond between Yahweh and Israel ( Ex 19:5 – 6 ), and the tent of meeting , where Yahweh dwells among his people , demonstrates Israel ’ s privileged status ( Ex 25 – 27 ). Exodus describes two of Israel ’ s ritual days : Passover ( Ex 12:1 – 32 ) and the Sabbath ( Ex 16:22 – 30 ). The Ten Commandments and the statutes of Exodus 21 – 23 define Israel ’ s duties to Yahweh as well as their civil institutions . Exodus initiates the central sanctuary ( Ex 25 – 27 ) and the Aaronic priesthood — the descendants of Aaron , Moses ’ brother ( Ex 28 – 31 ).
In the golden calf narrative ( Ex 32:1 – 6 ), Exodus describes the pattern of idolatry that would plague Israel throughout its history and lead to its eventual destruction . Exodus also establishes God ’ s character : He keeps his covenant ( Ex 2:24 ), he is the great victor over evil ( as shown at the crossing of the sea in Ex 14 ), he is holy ( Ex 19:10 – 13 ), and above all , he is “ compassionate and gracious ” ( Ex 34:6 ). The theology of Deuteronomy and the prophets is often an expansion of themes in Exodus . Throughout the Old Testament , the exodus , the plagues , the Sinai covenant , the golden calf and other events from the book of Exodus are treated as paradigms .
Leviticus Leviticus is Israel ’ s guide to holy living — for all the people , not just the priests . Even when Leviticus focuses on rules for the priests ( Lev 8 – 10 ), the message is that the Aaronic priesthood has been consecrated for the sake of all Israelites . In describing what sacrifices to offer ( Lev 1 – 7 ), Leviticus tells the people how to worship Yahweh . All of life becomes sacred through the introduction of ritual into matters of food , dress and care for the body ( with respect to diet in Lev 11 , childbirth in Lev 12 , and contagion in Lev 13 – 14 ). Holiness , however , is not just a matter of ritual cleanness ; Leviticus 18 – 20 gives extensive teaching on sexual purity , the proper treatment of one ’ s neighbors and idolatrous practices to avoid .
Numbers Numbers continues the narrative and legal themes begun in Exodus . More information about the nature of the Israelite camp , its relationship to the tent of meeting and the first Passover is given in Numbers 1:1 — 9:14 . Further commands regarding sacrifices , the priests and ritual cleanness appear in Numbers 15 – 19 . The pattern of Israelite disobedience also continues ; another incident involving complaints about food and the appearance of quail occurs in Numbers 11:1 – 35 ( compare Ex 16:13 ), and another incident in Meribah involving thirst takes place in Numbers 20:1 – 13 ( compare Ex 17:1 – 7 ). The people again rebel against the directives regarding the invasion of Canaan in Numbers 14:1 – 45 , with catastrophic results — and as with the golden calf , Moses again intercedes for them ( Nu 15:13 – 19 ; see Ex 32:11 – 14 ; 34:6 – 7 ). On the other hand , the Balaam episode ( Nu 22 – 24 ) illustrates the principle from Genesis 12:3 that Yahweh comes to the defense of his people , cursing those who curse Israel .