Pentecostalism is a movement that, in a little over a century, has encircled the globe and, either directly or indirectly, has impacted and influenced every quarter of Christendom. At its heart the movement bears witness to a contemporary experience of divine-human encounter in line with the prophetic claims of the Old Testament and the Pentecost testimony of the New—indeed an encounter with the power/the presence/the Spirit of God that is radically transformative enough, at both personal and corporate levels, to evoke a new way of seeing the world and, with it, a new way of reading the Word. In the post-modern situation that has forced all of us to a greater awareness of the contextual particularities of how we see and read things, with all of the limitation and the illumination that this can entail, it is time for offering a survey of Scripture, and the Old Testament in particular, that speaks both from and to the manifold global context of Pentecostal faith and practice. Here the authors are deft guides, affirming the integration of academic scholarship and charismatic spirituality. They present thoughtful readers with an overview of the Old Testament that is explicitly engaged with the faith and practice of the Pentecostal movement and the recent scholarship that has been generated by this contemporary, global, Christian movement, especially as it bears upon biblical interpretation. They invite readers to approach scripture reading with the expectation of being encountered and addressed by a Living Voice, flipping the primary goal of biblical study from ‘us interpreting Scripture’ to ‘Scripture reading and interpreting us.’ In addition to treating each Old Testament book individually, this textbook offers a brief chapter-length introduction to each of the four major book collections, as standardized in the Protestant Bible’s arrangement of Old Testament Scriptures: 1) Pentateuch; 2) Historical Books; 3) Poetical Books; and 4) Prophets. An overview of the Old Testament that is explicitly engaged with the faith and practice of the Pentecostal movement. Rickie D. Moore is Associate Dean of the School of Religion and Professor of Old Testament at Lee University. Voice, Word, and Spirit A Pentecostal Old Testament Survey By Rickie D. Moore, Brian Neil Peterson Abingdon Press Copyright © 2017 Abingdon Press All rights reserved. ISBN: 978-1-5018-1516-4 Contents List of Abbreviations, Introduction, Introduction to the Pentateuch, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Introduction to the Historical Books, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 and 2 Chronicles, Ezra-Nehemiah, Esther, Introduction to the Poetic Books, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, Introduction to the Prophetic Books, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Maps, Bibliography, Glossary of Important Terms, CHAPTER 1 INTRODUCTION TO THE PENTATEUCH The first five books of our Bible — Genesis, Exodus, Leviticus, Numbers, and Deuteronomy — compose a sequential grouping of books called the Pentateuch, a term derived from the Greek Septuagint title, meaning "five books." The Hebrew Bible first gathered and named this collection "Torah." This term is usually translated as "law," drawing attention to the great volume of material devoted to God's revelation of the law at Mount Sinai that appears from the middle of Exodus to the end of Deuteronomy. Yet the Pentateuch is about much more than "law," and so is the term Torah. In fact, most Jewish scholars today prefer to translate Torah as "Instruction," pointing to how the term derives from a common noun referring simply to teaching. Because Torah has become such a theologically loaded title it would take something closer to a term like "Revelation" to convey its present weight. While the law looms large in Torah, its overarching genre is story. It presents a grand story line that starts with the beginning of the whole world and its peoples (Gen 1–11) and then narrows to focus on the beginnings of Israel — both the people of Israel and the land of Israel (Gen 12–Deut). The shift in focus comes in Gen 12:1-3, where God calls Abraham to leave his people and his land and go to a land that God would show him. In this new land, God would make out of him a great people for the purpose of bringing blessing upon all the peoples of the world. Thus, Torah here, at this pivot point, ties together the beginning of the world and the beginning of Israel with the good promise of God's end goal and purpose for Israel and for the world. This transition is punctuated by a shift in the usage of the Hebrew term eretz, which is used primarily to refer to the "earth" in Genesis 1–11, but from Genesis 12 onward it will be the primary term for the "land." This pivot in focus from t