How is Jesus Christ revealed in the Genesis and Exodus?

Typology studies how Christ is foreshadowed in the Old

Testament. From the first words of the Old Testament God

begins to reveal himself to man. This essay will explain

the way in which God gradually reveals Jesus Christ in

the Genesis and Exodus.

The revelation begins with God revealing a partial look

into his triune nature in Genesis. Then continues as Adam

and Eve fall into temptation to be given clues of God’s

salvific plan to use human flesh born of woman. This is

followed by God offering several Covenants to his people

as a means of communicating his promise of salvation and

love of humanity. However, while a priesthood is

established for Israel it is only in Jesus Christ that

the Old Testament finds its fulfilment. A closer look at

the Old Testament reveals how it filled with Christ

typologies. God’s plan of salvation through Jesus Christ

begins immediately in Genesis and is revealed constantly

through Genesis, Exodus, Judaic Law, the Prophets and

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Psalms. I will employ “canonical criticism,” which

involves reading the Old Testament in light of the New,

and visa versa.

The revelation of the triune nature of God is alluded to

in Genesis chapter one. From the outset of scripture God

is revealed as the creator who “created the heavens and

the earth” and this is distinctly different from the “the

Spirit of God” who was “hovering over the waters.”1 The

dialogue continues; “let us make mankind in our image, in

our likeness.” (Genesis 1: 26) From the first chapter of

scripture God does not refer to mankind being made in

‘his own’ image but ‘our’ image and ‘our’ likeness. This

obvious plurality exists to hint at the existence of

other persons of the trinity.

God reveals some of his nature through his creation but

this is a mere glimpse. In Genesis chapter three God

“manifested himself to our first parents, spoke to them

and, after the fall, promised them salvation and offered

1 Genesis 1:1

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them his covenant.”2 From the outset of the fall God

already had a plan to use human flesh against the

offspring of the evil one; “And I will put enmitybetween

you and the woman, and between your offspring and hers;he

will crush your head, and you will strike his heel.”

(Genesis 3:15) Here we hear the ‘protoevangelium’ or

‘first Gospel’ and we find a hit of the coming

“Incarnation and its means in the Immaculate Conception

of the Mother of God.”3

Jesus the Second Adam

There are many typologies that can be draw between First

Adam and the Second Adam, Jesus Christ. Jesus a carpenter

carries his wooden cross on which he is crucified, just

as Adam and Eve took the forbidden fruit off a tree. In

the fall of mankind “death came from a tree” but in God’s

plan of redemption “life was to spring from a tree.”4

Earlier in the gospels Jesus is tempted just as Adam was

in the garden however with an opposite outcome. In effect

Jesus the second Adam succeeds where the first Adam 2 Catechism of the Catholic Church, 2 ed. (Sydney: St Paul Publications, 1994). 73 Aidan Nichols, Lovely Like Jerusalem – the Fulfillment of the Old Testament in Christ and in the Church (San Francisco: Ignatius, 2007), 20.4 Gerald O'Collins, Jesus Our Redeemer: A Christian Approach to Salvation (New York; Oxford: Oxford University Press Oxford, 2007), 39.

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failed. Adam’s disobedience destroyed the original divine

vocation of mankind to be in communion with God, but in

Christ, Adam is renewed.5 In God’s redemptive plan the

disobedience of Adam is overcome by the obedience of

Christ the new Adam. “Human beings are saved not merely

through the divine power ‘from the outside’, [but by] the

loving ‘condescension’ of God's plan, they are also saved

‘from the inside’, through the incarnate Son of God, who

is their brother.”6

As a consequence of the fall Adam is now under the curse

of original sin. In Genesis chapter three we encounter

three elements to the curse upon Adam. First he will have

to contend with ‘thorns’ to grow food, second he will have

to ‘sweat’ to work the ground and third, he will become

aware of his ‘nakedness’.7 Jesus as the new Adam

encountered great anguish in the garden of Gesthemane to

the extent where “his sweat become like drops of blood”.8

Jesus then had a crown of thorns pushed into his head

5 Nichols, 178.6 O'Collins, 40.7 Genesis 3:17-198 Luke 22:44

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while being scourged.9 Then Jesus is hung on a ‘tree’

where he is stripped ‘naked’. In effect the curses upon the

first Adam are remanifested in the crucifixion of Christ

the second Adam. Both the first and second Adam suffer

the consequences of original sin. However, in Christ

victory over sin is achieved through his death and

resurrection.

The typology continues during the sleep of Adam where,

God opened his side to bring forth new life, his

companion Eve mother of all living: “Flesh of my flesh

bone of my bone” (Genesis 2:23). God also allowed the

side of Jesus to be opened on the Cross so that not so

that a rib could be removed but that blood and water

could come forth as the everlasting symbols of Baptism

and Eucharist. From the side of Christ the New Eve is

born.10 Just as God brought forth the mother of all

living from Adam’s side, Jesus during his sleep of death

on the Cross brought forth the Church the mother of all

supernatural living, through the blood and water that

9 Matthew 27:2910 Scott Hahn, A Father Who Keeps His Promises God's Covenant Love in Scripture (Cincinnati, Ohio: Servant Books, 1998), 75.

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flowed from his open heart.11 Eve born of Adam’s flesh

is a typology of the Church born of the Word made flesh,

Jesus Christ.12

A typology can also be drawn between Adam’s agony of

being banished from the paradise in the Garden of Eden

and Christ agony in the Garden of Gethsemane. After the

fall Adam would have experienced the consequences of sin

for the first time not dissimilar to Christ’s encounter

in Gethsemane. When Jesus’ soul was “sorrowful to the

point of death” (Matthew 26:38). Adam once walked with

God in Eden, when Adam first encountered being separated

from God after the fall it would have been similar to

Christ’s separation from his Father on the Cross; “My

God, my God, why have you forsaken me?” (Matthew 27:45)

Here we see Christ utter the same words as King David in

Psalm 22 when he faces the consequences of his sin with

Bathsheba.13

11 Nichols, 177.12 Ibid., 178.13 Psalm 22:1

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Christ did what Adam should have done.14 Adam should have

sought repentance and made reparation rather than justify

himself and blame his wife. Adam’s sin was to “refuse to

suffer out of love for his Father and bride.”15 As a

result Jesus Christ bears Adam’s curse in his suffering

on the Cross for the redemption of all mankind. The first

Adam became a living being, the last Adam; Jesus Christ

became a source of eternal life. The first man was from

earth, made of the dust. The second man is a man of

heaven. St Paul explains how salvation is accomplished,

that although we are made in the image of the man of dust

we will also bear the image of the man of heaven through

the resurrection of Jesus Christ.16

Abel typology

The story of Cain and Abel is deeply typographical.

Abel’s death prefigures Christ’s crucifixion. Cain and

Abel both made sacrifices to God. Cain kills Abel because

God looked favourably upon Abel’s sacrifice and not his

own. Abel was betrayed by his trusted brother Cain, just

14 Hahn, 75.15 Ibid., 73.16 1 Corinthians 15:45-52

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as Jesus was betrayed by one of his trusted disciple

Judas Iscariot. Abel an innocent man dies at the hand of

his brother Cain because his sacrifice is pleasing to

God.17 Jesus an innocent man dies as a sacrifice for the

sins of the world, at the hand of the Jewish leaders, a

sacrifice that was pleasing to God. Isaiah spoke of this

prophetically: “Yet it pleased the Lord to bruise Him…

When You make His soul an offering for sin” (Isaiah

53:10). The concept of a pleasing sacrifice to God is key

in Old and New Testaments. In Hebrews, Abel’s blood is

compared to that of Christ’s sacrifice: “Jesus, the

mediator of a new covenant, and to the sprinkled blood

that speaks a better word than the blood of Abel”

(Hebrews 12:25). The sacrifice of Abel the just is

recognised in the Roman liturgy of the Mass when the

priest, referring to “the holy Bread of eternal life and

the Chalice of everlasting salvation” prays: “as you were

pleased to accept the gifts of your servant Abel the

just.”18 Every time the Mass is celebrated Abel’s

pleasing sacrifice is remembered just as we seek to

17 Genesis 4:3-518 Roman Missal Study Ed, 3rd ed. (Catholic Truth Society, 2011).

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please God in the celebration of the Eucharist where the

sacrifice of Christ is re-presented to God.19

Noah Typology

Noah’s flood appears as a typology of Christ’s triumph

over sin and death. Jesus is the true Noah, the true

saviour of mankind who will permanently save humanity

from divine judgement on account of our sinfulness. The

flood represented both condemnation and salvation. The

Early Church Fathers saw the flood as a typology of the

Pascal mystery and its sacramental expression in

Baptism.20 “Baptism is a sacramental anticipation of the

Final Judgement.”21 The flood is a prefigurement of

Christ’s death, resurrection, our Baptism and the Final

Judgement. The waters of the flood represent both the

last judgement in which the righteous are saved and the

wicked damned. Tertullian described the wood of the ark

as a typology of the wood of the Cross.22 The Cross is

19 CCC 1366 “The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit.”

20 Nichols, 182.21 Ibid.22 Tertullian, On Baptism, 8 cited in ibid.

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the means of our salvation, just as the ark was means of

salvation for Noah and his family. In the flood the world

was Baptised to purify it from iniquity, just as the

faithful are purified through the sacrament of Baptism.

Saint John Chrysostom described Noah as a typology of

Christ, with his ark the Church and the Holy Spirit, the

dove.23 The ark is a prefigurement of the Catholic

Church, the universal ark of Salvation. Just as the ark

was the only means of salvation for Noah and his family

so to is the Church.

Isaac Typology

The Sacrifice of Isaac is a typology for the Passion,

death and resurrection of Jesus. Isaac the child of God’s

promise voluntarily went to the altar with his father

Abraham just as Jesus voluntarily offered himself up to

the will of his Father by saying: “not my will, but yours

be done” (Luke 22:42). This experience for Isaac would

have been a type of passion as he walked to the altar in

full knowledge that he was the lamb to be slain. Abraham

23 St. John Chrysostom, Holily on Lazarus, 6 cited in ibid., 183.

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“took the wood for the burn offering and placed it on his

son, Isaac” just as Jesus carried his Cross (Genesis

22:6). By faith Abraham believed God would be faithful to

his promise even if Isaac would need to be raised from

the dead. This is evident in scripture: "Stay here with

the donkey while I and the boy go24 over there. We will

worship and then we will come back to you."25 Abraham had

faith that ‘we’ both Isaac and himself would return.

When God provides the lamb for Abraham the typology is

complete just as Jesus was resurrected from the dead.

Tertullian considered the sacrifice of Isaac one of the

most important fulfilments of Christ depicted in the Old

Testament for two reasons. First, Isaac carries the wood

for his own sacrifice just as Christ carried his own

cross. Secondly, God himself provided the lamb in place

of Isaac that was caught in a thornbush. On the Cross God

provides the perfect lamb of God that was caught in a

crown of thorns.26

24 Genesis 22:1225 Genesis 22:526 Tertullian, Against the Jews, 13

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Abraham’s relationship with Isaac is a typology of God

the Father’s relationship with his son, Jesus Christ. We

see Abraham’s absolute love and obedience to God

demonstrated in that he did not withhold his only son,

just as God the Father did not withhold his only son

Jesus Christ. This is demonstrated in John’s Gospel “For

God so loved the world that he gave his one and only Son,

that whoever believes in him shall not perish but have

eternal life.”27 In Genesis we see God command to

Abraham: "Do not lay a hand on the boy," … "Do not do

anything to him. Now I know that you fear God, because

you have not withheld from me your son, your only son."

God chose to reveal himself to Abraham and made a

covenant with him and his descendants. Through the

Abrahamic covenant “God formed his people and revealed

his law to them through Moses. Through the prophets, he

prepared them to accept the salvation destined for all

humanity.”28

Melchizedek

27 John 3:1628 CCC 72

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Jesus is foreshadowed in the offering of Melchizedek in

Genesis. Melchizedek was the king of Salem modern day

Jerusalem (Jeru-salem). He was a Priest of the Most High

God and brought forth bread and wine to bless Abraham.29

Melchizedek’s action under the Old Covenant prefigures

Christ’s action at the last supper under the New

Covenant. Melchizedek was not a Levite; he was not from

the levitical priesthood established by Aaron and neither

was Christ.30 Both Melchizedek and Christ were High

Priests and they both offered sacrifice to the Most High

God.31 Melchizedek and Christ instituted a new sacrifice

of bread and wine that was offered to God through certain

prayers and rites. Both Melchizedek and Christ offered

God a bloodless sacrifice. This is precisely why Christ

Jesus is a “priest forever, according to the order of

Melchizedek.”32 In the New Testament Jesus perfects the

offering of Melchizedek by offering himself up to God at

the Last Supper under the appearances of bread and wine.

Jesus “delivered his own Body and Blood to be received by

29 (Genesis 14:19-19)30 Hebrews 7:1131 Rev. Martinus Von Cochem, The Holy Sacrifice of the Mass Explained, ed. Re-Englished by Fr. Paul Power, Re-Englished (1996) ed. (Plumpton New South Wales: BAC Australia Pty Limited, 1625-1712), 4.32 Hebrews 7:17

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the Apostles whom he then commissioned to be His priests

of the New Testament.”33

Jesus the new Moses

Moses was a prefigurement of Christ in the Old Testament.

In the New Testament Jesus came as a new Moses.34 Jesus

equates himself with Moses when he said: “before Abraham

was, I AM.”35 These are the same words God used to

describe himself when Moses asked “who will I say sent

me” (Exodus 3:14). Here Jesus explains explicitly who he

was: I Am, God himself, – a capital offence under Judaic

law.

The Moses typology continues. Just as baby Moses was

almost killed at birth after pharaoh’s edict, so baby

Jesus had to escape Herod’s decree that all male children

under two years of age must die. Mary and Joseph flee to

Egypt for safety. Just as Israel came out of Egypt so too

does Christ. St Matthew quotes Hosea speaking of the

Exodus “Out of Egypt I have called my son.”36 Just as

33 Cochem, 3.34 Hahn, 187.35 John 8:5836 Hosea 11:1, Matthew 2:15

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Moses saved the Hebrews from slavery in Egypt Jesus saves

the world from the slavery of sin.

In the New Testament we read of a New Exodus. Moses’ Red

Sea crossing is a typology of the Baptism of Jesus.

Israel was delivered through the waters of the Red Sea,

so Jesus passed through the Jordan River in Baptism.

Moses led the Israelites into the wilderness where they

experienced various trials for forty years, just as Jesus

was lead into the wilderness to be tempted for forty

days. Moses fasted for forty days on Mount Sinai, so

Jesus fasted for forty day in the wilderness. Jesus

succeeds where the Israelites failed. When Jesus is

tempted on the high mountain (like Moses on Mt Sinai) he

refutes Satan using the Decalogue: “You shall worship the

Lord your God and him only shall you serve.”37 Here Jesus

is revealed as the true Israel and the new Moses in the

desert and the mountaintop.38 Jesus is faithful when

Israel was not.

37 Matthew 4:1038 Nichols, 189.

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In Mathew’s Gospel the Moses typology continues when

Jesus gives the Sermon on the Mount as the Lawgiver of

the New Covenant.39 Moses ascended the mountain to get

the Old Covenant Law, whereas Jesus went up the mountain

to give the New Covenant law.40 Moses received the Ten

Commandments along with its curses, while Christ gave the

new law filled with God’s blessings the Beatitudes.41

“Jesus saw himself as the new Moses, giving a New

Covenant to reconstitute a new Israel.”42 Moses offered

himself as a substitute in reparation for Israel’s sins

to take way their temporal punishment, while Jesus died

on the cross to remove our eternal punishment.43

Jesus commands the wind and the waves to calm the storm

just as Moses commands the Red Sea to part.44 Jesus feeds

the multitude just as Moses feed the multitude. Moses

39 Ibid.40 Hahn, 187.41 Ibid.42 Ibid.43 Ibid. Exodus 32:30-32 “On the next day Moses said to the people, “You have sinned a great sin. But now I will go up to the Lord; perhaps I can make atonement for your sin.” So Moses returned to theLord and said, “Alas, this people has sinned a great sin; they have made for themselves gods of gold. But now, if you will only forgive their sin—but if not, blot me out of the book that you have written.”44 Matthew 8:26 “Then he got up and rebuked the winds and the sea; and there was a dead calm.”

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provided bread from heaven (manna) and living water in

the desert just as Jesus his gave us his body and living

water to sustain our souls. Moses chose seventy elders to

assist in governing the people and Jesus chose seventy

disciples assist him in his ministry.45 Moses fashioned a

national Church government from the twelve tribes of

Israel. Jesus chose twelve disciples and told them they

would sit on twelve thrones and judge Israel in the world

to come.46

The high point of the comparison between Jesus and Moses

culminates at the transfiguration. First Moses is present

in the cloud and the voice of God speaks on top of a

mountain just has God spoke to Moses on Mount Sinai. The

cloud covering the mountain demonstrates the presence of

the glory of God in both encounters. Moses ascended Mount

Sinai and the cloud covered the Mountain and on the

seventh day God spoke out of the cloud.47 On the mount of

Transfiguration Jesus ascended the mountain and a cloud

45 Numbers 11:16-30, Luke 10:1-2346 Matthew 19:28 "Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.”47 Exodus 24:15,16

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overshadowed them, then God spoke.48 Jesus’ face shone

like the sun when he was transfigured, just as Moses face

shone like the sun on Mount Sinai when he encountered

God.49 Peter on seeing this encounter offers to build

three booths to celebrate the feast of Tabernacles, which

celebrates Israel’s Exodus journey while they were living

in tents in the wilderness.50 Peter immediately

recognised the relationship between Jesus and Moses.

John’s Gospel is also filled with Moses typologies. Jesus

is foreshadowed in the serpent lifted up in the desert on

a pole for the healing of Israel so that “anyone who is

bitten shall look at it and live” (Numbers 21:8). St John

explains: “Just as Moses lifted up the serpent in the

wilderness, so must the Son of Man be lifted up, that

whoever believes in him may have eternal life” (John

3:14). In isolation Moses’ actions of placing a serpent

on a pole for healing may seem quite pagan until seen in

the light of Christ lifted up on the cross for the

48 Matthew 17:549 Exodus 34:29 “Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God” Matthew 17:250 Nichols, 189.

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healing of the nations. Clearly Christ is foreshadowed in

Moses’ actions in the wilderness.

The Moses typologies intensify as John explains the

Eucharist in John chapter 6.

“It was not Moses who gave you the bread fromheaven, but it is my Father who gives you thetrue bread from heaven. For the bread of Godis that which comes down from heaven and giveslife to the world.” (John 6:32,33)

Herein John explains how the Exodus is fulfilled in

Jesus Christ. How Moses gave the Israelites bread

to sustain their bodies and Christ gave us true

bread to sustain our souls. Both Moses and Christ’s

bread give life, but Moses’ is temporal and

Christ’s is eternal. Both the manna and Christ came

from heaven, however Christ gives us himself the

true bread of life, the bread that gives eternal

life to the world.

Jesus said, “I am the bread of life. Whoever comes to me

will never be hungry, and whoever believes in me will

never be thirsty.”51 Here John’s language intensifies, he51 John 6:35

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explains in no uncertain terms how Jesus Christ perfects

the supernatural provision of Moses in the wilderness.

“I am the bread of life. Your ancestors atethe manna in the wilderness, and they died.This is the bread that comes down from heaven,so that one may eat of it and not die. I amthe living bread that came down from heaven.Whoever eats of this bread will live forever;and the bread that I will give for the life ofthe world is my flesh.” (John 6:48-51)

Herein Jesus clearly explains how the provision of manna

in the wilderness for the Israelites was a foretaste of

the provision of the Eucharist in Christ. In effect Jesus

is saying I gave you the manna in the wilderness but now

I give you myself, the bread of life. The Old Testament

manna was a prefigurement of the Eucharist in which

Christ gives us himself as the bread of life so that we

may partake in eternal life. In Christ the new bread of

life is perfected, it is not food for the body as the

manna was, but food for the soul.

Passover typology

Jesus is foreshadowed in the Passover instituted by God

for the deliverance of Hebrews from the Egyptians. The

purpose of the Passover was for Hebrews to avoid death.

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When the ‘angel of death’ encountered the blood of the

Passover sacrifice on the doorposts and lintel it would

pass-over that particular household.52 The Passover lamb

was to be without blemish.53 When considering Passover

typology, Jesus Christ is the first born of all creation

the Son of God who was slain.54 He is the “lamb without

blemish or broken bones, the lamb who was slaughtered.”55

St Paul understood this when he wrote to the Church in

Corinth: “For our paschal lamb, Christ, has been

sacrificed” (1 Corinthians 5:7).

There is clear continuity between the first born of the

Jews, saved by the Angel of death because they were

marked with the blood of the lamb and Jesus Christ.56

Jesus, who is the first born of all creation, conquered

death through his blood as the true Lamb of God as

declared by John the Baptist; “Behold! The Lamb of God

who takes away the sin of the world!”(John 1:29)57 The

52 Exodus 1253 Exodus 12:554 Genesis 4:1, Colossians 1:1555 Hahn, 188.56 Nichols, 186.57 Colossians 1:15 "He is the image of the invisible God, the firstborn of all creation” John 1:29 “Behold! The Lamb of God who takes away the sin of the world!

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Paschal Lamb’s blood not only protects from deadly danger

but also becomes the very means of salvation. Christians

are saved from sin and eternal death because they are

marked at Baptism with the blood of the Lamb Jesus

Christ.58 In Exodus the Passover lamb was a sacrifice

that merely hid or covered the sin of the Hebrews. The

blood of Jesus, the Lamb of God washes away sin. This is

what John the Baptist prophetically understood. It is

important to note that the Passover was a special

sacrifice unto God that was eaten. It was a covenant

whereby the Hebrews had to eat the sacrificed animal in

order to share in the covenant and be protected by it.

The Passover helps us understand Jesus’ sacrifice. First

the crucifixion took place at the time the Passover was

being celebrated. Jesus was in Jerusalem to celebrate

Passover with the disciples. He had asked the disciples

to “go and prepare the Passover meal” (Luke 22:8).

Second, Jesus was crucified at precisely the same time as

the Pascal lambs were being killed for the sacrifice.59

58 Nichols, 186.59 Luke 22:7 “Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed”

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Third, both the Passover sacrifice and the sacrifice of

Christ are a sin offering for the forgiveness of sins and

remission of penalties. Fourth, and most importantly both

the Pascal Lamb and the ‘Lamb of God’ must be consumed in

order to benefit from the covenant. The Hebrews were to

eat the Pascal Lamb in Egypt and put its blood on the

door posts and lintel as a sign of their obedience to

God. This was unlike any other type of sin offering

offered before in which usually the entire offering must

be burnt as a sacrifice to God. At the Last Supper Jesus

was celebrating the Passover with his disciples and he

knew it was not complete until he has suffered. Jesus

knew he was instituting a new covenant with his blood. He

knew that he was offering up his own body as the Lamb of

God. Jesus said:

“I have eagerly desired to eat this Passover withyou before I suffer; for I tell you, I will noteat it until it is fulfilled in the kingdom ofGod.” Then he took a cup, and after giving thankshe said, … Then he took a loaf of bread, and whenhe had given thanks, he broke it and gave it tothem, saying, “This is my body, which is givenfor you. Do this in remembrance of me.” And hedid the same with the cup after supper, saying,“This cup that is poured out for you is the newcovenant in my blood.” (Luke 22:15-20)

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The Eucharist cannot be fully understood without

appreciating the significance of the Pascal lamb. The Old

Testament Passover unveils the new covenant in Jesus

Christ. “Everything that the priesthood of the Old

Covenant prefigured finds its fulfilment in Christ Jesus,

the ‘one mediator between God and men.”60 An in depth

look at Genesis and Exodus reveals that it is filled with

Christ typologies. From the beginning of salvation

history God gradually reveals his plan to bring forth

Jesus Christ, a saviour born of woman to die as a

sacrifice for the sins of the world. Typology reveals how

“the New Testament lies hidden in the Old and the Old

Testament is unveiled in the New.”61 Throughout the

scriptures we must be attuned to the divine poetry of God

in which he reveals his truth and love through salvation

history.

60 CCC 154461 CCC 186

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Bibliography

Roman Missal Study Ed. 3rd ed.: Catholic Truth Society, 2011.

Catechism of the Catholic Church. 2 ed. Sydney: St Paul Publications, 1994.

Cochem, Rev. Martinus Von. The Holy Sacrifice of the Mass Explained. Re-Englished (1996) ed., Edited by Re-Englished by Fr. Paul Power. Plumpton New South Wales: BAC Australia Pty Limited, 1625-1712.

Hahn, Scott. A Father Who Keeps His Promises God's Covenant Love in Scripture. Cincinnati, Ohio: Servant Books, 1998.

Nichols, Aidan. Lovely Like Jerusalem – the Fulfillment of the Old Testament in Christ and in the Church. San Francisco: Ignatius, 2007.

O'Collins, Gerald. Jesus Our Redeemer: A Christian Approach to Salvation. New York; Oxford: Oxford University Press Oxford, 2007.

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