DOCSLIB.ORG

This Year We Are Going on an Adventure with Moses As He Leads the Israelites Through Egypt to the Promised Land

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
This Year We Are Going on an Adventure with Moses As He Leads the Israelites Through Egypt to the Promised Land JUNE 8–12 | 9:30 AM & 6:30 PM | HPPRES.ORG/LIVE This year we are going on an adventure with Moses as he leads the Israelites through Egypt to the Promised Land. The theme for the entire week is Trusting God. Moses knew from the very beginning of the journey that God was trustworthy and faithful to him. But convincing the Israelites of this was quite a challenge. They whined and complained A LOT! They were not used to traveling for many days in the desert while also struggling to have enough food and water. Moses does have a companion named Malachi for the journey, but he was one of the biggest whiners of them all. He not only whined and complained about everything, he doubted everything that Moses did. The journey was very hard for Moses, but he never gave up and continued to lead the people even when he felt like he was alone. He is an excellent example of faith and perseverance. HERE’S HOW VBS WILL LOOK THIS YEAR Hang in there parents–we are giving you many options so you can choose what works best for your family. Each day will consist of 5 sections: • Lesson for the Day • Make the Lesson Fun • Where is Jesus in this Story? • Summary of the Day • Prayer Time Each of these sections will help your family experience the daily lesson in different ways. For some additional fun, choose a name for your family based on the 12 tribes of Israel: Asher, Benjamin, Dan, Gad, Issachar, Joseph, Judah, Levi, Naphtali, Reuben, Simeon, or Zebulun. LESSON This section is where you will view the video which includes a fun worship time and the story for the day. You will receive an email prior to that particular day so you can be ready. The video will be live at hppres.org/live at 9:30 am and at 6:30 pm every day. You can log on at this time to join the Highland Kids staff or you can view it anytime during the day on Facebook or YouTube to fit into your family’s schedule. MAKE THE LESSON FUN This section is where the lesson will come to life. These are activities from the Israelite Camp that kids would be visiting if we were on campus for VBS. Each activity is taken from one of the characters that occupied the Israelite camp. You will visit the Musician, Butter Churner, Camp Cleaner, Weaver, Sand Artisan, Rope Maker, and the Camel Hearder. Most of the supplies for these activities are in your blue bag. There are a few supplies we were unable to supply. They are listed below so that you can gather them before each day. Choose to do the activities that will work best for your family. Each activity that requires supplies is in its own plastic bag along with the instructions. THESE ARE THE ITEMS YOU WILL NEED FOR EACH DAY THAT ARE NOT PROVIDED Monday • Stapler to make tambourines for Musician • Plate or bowl, water, dish soap, and black pepper for Red Sea experiment Tuesday • Cream to make butter for the Butter Churner • Dirty dishes for the Camp Cleaner • Frosted Flakes for the “Create a Fun Snack” Wednesday No extra supplies needed. Thursday No extra supplies needed. Friday There are suggested items for the Scavenger Hunt but you can adjust those for your family. EACH BLUE BAG OR BOX WILL CONTAIN (there are instructions for each activity in the clear bag) • Bandanas–used every day to signify you are part of a tribe • Gospel Handout–This can be used every day in the “Where is Jesus in this Story?” section. This is an excellent tool to always have available when questions about faith and Jesus arise. • Tambourine supplies–paper plates and beads. Feel free to decorate these with markers also. You can use the tambourine every day during the worship time if you want. (Day 1) • Plastic jar for making butter (Day 2) • Bubba’s gift card to get biscuits for the butter (Day 2) • Construction paper, pipe cleaners, ribbon for the Weaver (Day 3) • Clay, jewels, beads, and buttons for the Sand Artisan (Day 4) • List of 10 Commandments–2 copies, 1 copy you will cut each commandment into strips for the game (Day 4) • Rope for the Rope Maker (Day 5) • Tipped yarn, pony beads, antique beads, and jumbo bell for the Camel Herder (Day 5) WHERE IS JESUS IN THIS STORY? When we look, we find Jesus in every story in the Bible. This section helps you help your family see Jesus in each of our 5 adventures with Moses. Some great conversations will come out of this section. SUMMARY OF THE DAY This section helps tie together the lesson and activities of the day with intentional and thoughtful questions and summarizing points. It is always exciting for the kids and for you when you see the pieces begin to come together. CLOSE IN PRAYER This section has a brief prayer to help wrap up the lesson and remind us why and how to Trust God. Feel free to use the daily prayer provided or prayer as you feel your family being led..
Load more

Recommended publications
  • Rachel and Leah
    1 Rachel and Leah Like brother stories, a sister story is a narrative paradigm that construes the family primarily upon its horizontal axis. In a sister story, identity is determined and the narrative is defined by the sibling bond, as opposed to the more hierarchical parent-child relationship. As I note in my introduction, brother stories dominate the Bible. By the time we meet sisters Rachel and Leah in Genesis 29, Cain has killed Abel, Isaac has usurped Ishmael, and Jacob has deceived Esau. At the conclusion of Rachel and Leah’s sister story, brothers return to the spotlight as Joseph and his brothers become the focus of the narrative. The Bible’s prevailing trope of fraternal rivalry is essentially about patrilineal descent in which paired brothers fight for their father’s and for God’s blessing. Pairing the brothers helps focus the rivalry and makes clear who is the elder and who is the younger and who, therefore, should have the legitimate claim to their father’s property.1 There can be only one winner, one blessed heir in the patrilineal narratives. Naturally, a good story defies cultural expectations, and younger brothers, more often than not, claim their father’s and God’s blessings. Examining this motif in separate works, both Frederick E. Greenspahn and Jon D. Levenson observe how the status of the Bible’s younger sons reflects Israel’s status, and how their stories reflect Israel’s national story.2 Like Israel, younger sons have no inherent right to the status they acquire in the course of their narratives.3 And like Israel, younger sons must experience exile and humiliation to acquire their blessings.4 Isaac faces his father’s knife.
    [Show full text]
  • Family of Abraham
    Family of Abraham Terah ? Haran Nahor Sarai - - - - - ABRAM - - - - - Hagar Lot Milcah Bethuel Ishmael (1) ISAAC (2) Daughter 1 Daughter 2 Ishmaelites (12 tribes / Arabs) Laban Rebekah Moabites Ammonites JACOB (2) Esau (1) Leah Rachel Edomites (+Zilpah) (+Bilhah) ISRAELITES Key: blue = men; red = women; (12 tribes / Jews) dashes = spouses; arrows = children Terah: from Ur of the Chaldeans; has 3 sons; wife not named (Gen 11:26-32; cf. Luke 3:34). Haran: dies in Ur before his father dies; wife not named; son Lot, daughters Milcah & Iscah (11:27-28). Nahor: marries Milcah, daughter of his brother Haran (11:29); have 8 sons, incl. Bethuel (22:20-24). Abram: main character of Gen 12–25; recipient of God’s promises; name changed to ABRAHAM (17:5); sons Ishmael (by Hagar) and Isaac (by Sarah); after Sarah’s death, takes another wife, Keturah, who has 6 sons (25:1-4), including Midian, ancestor of the Midianites (37:28-36). Lot: son of Haran, thus nephew of Abram, who takes care of him (11:27–14:16; 18:17–19:29); wife and two daughters never named; widowed daughters sleep with their father and bear sons, who become ancestors of the Moabites and Ammonites (19:30-38). Sarai: Abram’s wife, thus Terah’s daughter-in-law (11:29-31); Abram also calls her his “sister,” which seems deceptive in one story (12:10-20); but in another story Abram insists she really is his half- sister (his father’s daughter by another wife; 20:1-18); originally childless, but in old age has a son, Isaac (16:1–21:7); name changed to SARAH (17:15); dies and is buried in Hebron (23:1-20).
    [Show full text]
  • Questions and Answers; About Michael Archangel/Jesus Texts
    [10] Questions and Answers; about Michael Archangel/Jesus Texts [10-A] Question 01: Did Michael need help in fighting against Satan who was interfering with the Kings of Persia in Daniel 10 KJB? [10-B] Question 02: Is not Gabriel the “angel of his presence”? [10-C] Question 03: Is the Son of God, Jesus, ever referred to as an “Angel” directly in the scripture, the King James Bible? [10-D] Question 04: How is it known that it was Michael/Jesus that Daniel saw in the passages of Daniel 10:5-9, 12:5-13 KJB? [10-E] Question 05: How do we know that the “messenger [angel] of the covenant” in Malachi 3:1 KJB is Jesus Christ? [10-F] Question 06: How can the Son of God – Jesus be Michael the archangel, since in Daniel 10:13 KJB, Michael is said to be “... one of the chief princes ...”? [10-G] Question 07: How can Jesus, who is JEHOVAH [E/I]mmanuel, be “Michael the archangel”, or “the angel of the LORD” since in Hebrews 1:1-14 KJB the passage says that Jesus is “so much better than the angels” [Hebrews 1:4 KJB], has “a more excellent name than they” [Hebrews 1:4 KJB] and all the “angels of God” are to “worship him [Jesus]” [Hebrews 1:6 KJB] because He is “the brightness of his [the Father's] glory, and the express image of his [the Father's] person” [Hebrews 1:3 KJB]? [10-H] Question 08: Are there not other persons in the King James Bible who have the name “Michael” or similar, and if “Michael the archangel” is truly the Uncreated Son of God, would it not be blasphemy for any other person, being created, to have the same name as He? [10-I] Question 09: If Jesus is Michael the archangel, how could Michael and his angels [Revelation 12:7-9 KJB] overcome by the blood of the Lamb in Revelation 12:7-11 KJB? [10-A] Question 01: Did Michael need help in fighting against Satan who was interfering with the Kings of Persia in Daniel 10 KJB? Daniel 10:13 KJB - But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
    [Show full text]
  • The Twelve Tribes of Israel by Felix Just, S.J., Ph.D
    The Twelve Tribes of Israel by Felix Just, S.J., Ph.D. In the Hebrew Bible (the Christian Old Testament), the Israelites are described as descendants of the twelve sons of Jacob (whose name was changed to Israel in Gen 32:28), the son of Isaac, the son of Abraham. The phrase "Twelve Tribes of Israel" (or simply "Twelve Tribes") sometimes occurs in the Bible (OT & NT) without any individual names being listed (Gen 49:28; Exod 24:4; 28:21; 39:14; Ezek 47:13; Matt 19:28; Luke 22:30; Acts 26:7; and Rev 21:12; cf. also "Twelve Tribes of the Dispersion" in James 1:1). More frequently, however, the names are explicitly mentioned. The Bible contains two dozen listings of the twelve sons of Jacob and/or tribes of Israel. Some of these are in very brief lists, while others are spread out over several paragraphs or chapters that discuss the distribution of the land or name certain representatives of each tribe, one after another. Surprisingly, however, each and every listing is slightly different from all the others, either in the order of the names mentioned or even in the specific names used (e.g., the two sons of Joseph are sometimes listed along with or instead of their father; and sometimes one or more names is omitted for various reasons). A few of the texts actually have more than 12 names! Upon closer analysis, one can discover several principles for the ordering and various reasons for the omission or substitution of some of the names, as explained in the notes below the following tables.
    [Show full text]
  • Angels, a Messenger by Any Other Name in the Judeo-Christian and Islamic Traditions
    Angels, a Messenger by Any Other Name in the Judeo-Christian and Islamic Traditions Angels, a Messenger by Any Other Name in the Judeo-Christian and Islamic Traditions Edited by John T. Greene 2016 Proceedings Volume of the Seminar in Biblical Characters in Three Traditions and in Literature Angels, a Messenger by Any Other Name in the Judeo-Christian and Islamic Traditions Edited by John T. Greene This book first published 2018 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2018 by John T. Greene and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-0844-7 ISBN (13): 978-1-5275-0844-6 As Always, in Memory of Misha And for Kamryn, a Prolific Writer of Books TABLE OF CONTENTS Abbreviations ............................................................................................. ix Chapter One ................................................................................................. 1 Prolegomena: Angels and Some of their Various Roles in the Literature from Ancient Israel, Judaism, Christianity, Islam, and in Literature John T. Greene Chapter Two .............................................................................................
    [Show full text]
  • Twelve Sons of Jacob / Twelve Tribes of Israel
    Twelve Sons of Jacob / Twelve Tribes of Israel In the Hebrew Bible (Old Testament), the Israelites are described as descendants of the twelve sons of Jacob (whose name was changed to Israel in Gen 32:28), the son of Isaac, the son of Abraham. The phrase “Twelve Tribes of Israel” (or simply “Twelve Tribes”) sometimes occurs in the Bible (OT & NT) without any individual names being listed (Gen 49:28; Exod 24:4; 28:21; 39:14; Ezek 47:13; Matt 19:28; Luke 22:30; Acts 26:7; and Rev 21:12; cf. also “Twelve Tribes of the Dispersion” in James 1:1). More frequently, however, the names are explicitly mentioned. The Bible contains two dozen listings of the twelve sons of Jacob and/or tribes of Israel. Some of these are in very brief lists, while others are spread out over several paragraphs or chapters that discuss the distribution of the land or name certain representatives of each tribe, one after another. Surprisingly, however, each and every listing is slightly different from all the others, either in the order of the names mentioned or even in the specific names used (e.g., the two sons of Joseph are sometimes listed along with or instead of their father; and sometimes one or more names is omitted for various reasons). A few of the texts actually have more than 12 names! Upon closer analysis, one can discover several principles for the ordering and various reasons for the omission or substitution of some of the names, as explained in the notes below the following tables.
    [Show full text]
  • 1 Genesis 49 Jacob's Dozen: Gad, Asher, Naphtali Lesson 9: April 15
    Refine Women’s Ministry Genesis 49 Jacob’s Dozen: Gad, Asher, Naphtali Lesson 9: April 15, 2020 by Kim Peelen It is the blessing of the LORD that makes rich, And He adds no sorrow to it. Proverbs 10:22 The Lord GOD is my strength, And He has made my feet like hinds' feet, And makes me walk on my high places. Habakkuk 3: 19 I have not hidden Your righteousness within my heart; I have spoken of Your faithfulness and Your salvation; I have not concealed Your lovingkindness and Your truth from the great congregation. Psalm 40:10 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them. He blessed them, every one with the blessing appropriate to him (Genesis 49:28). Jacob continues to bless his sons, and after Dan, he addresses the three remaining sons of the maids of his wives: Gad, Asher, and Naphtali with brief but significant words. "As for Gad, raiders shall raid him, But he will raid at their heels.” "As for Asher, his food shall be rich, And he will yield royal dainties.” "Naphtali is a doe let loose, He gives beautiful words.” Genesis 49: 19 - 21 A review of the complicated family tree - which son belong to which mother – is in order. After Leah has Reuben, Simeon, Levi, and Judah, she stops having children. Her sister Rachel, who is also a wife of Jacob, is childless after many years, so she gives her maid Bilhah to Jacob to bear children on her behalf.
    [Show full text]
  • Abram the One from Beyond-The-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative
    religions Article Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative Gard Granerød Hebrew Bible/Old Testament Department, MF Norwegian School of Theology, Religion and Society, P.O. Box 5144 Majorstuen, N-0302 Oslo, Norway; [email protected] Abstract: The perception of Persia in Judaean/Jewish texts from antiquity contributed to the con- struction of a Judaean/Jewish identity. Genesis 14 gives an example of this; in it, Abra(ha)m wages war with a coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as ha¯ ( ibrî (traditionally translated “the Hebrew,” Citation: Granerød, Gard. 2021. Gen 14: 13) characterises him as a person from the region Eber-nari¯ (Beyond-the-River). The arti- Abram the One from Beyond-the-River, cle uses similar methods to argue that the names of people and places in Genesis 14 referred to and King Chedorlaomer of Elam political entities in and around Judah.
    [Show full text]
  • Naphtali a Teaching by Ron Brown
    February 2013 Gatekeepers: Naphtali A Teaching by Ron Brown “How good and how pleasant it is for brethren to dwell together in unity.” Psalm 133:1 A gatekeeper is a watchman on the wall. When we read an unusual kind of layout or grouping of the tribes in the vision Ezekiel 48:30–35, we see that the last four words of verse of Ezekiel. Ezekiel has a lot to say about the end times, so I 35 says, “the Lord is there.” It talks about how all of the tribes believe there are some things here that have to do with the were positioned at a particular gate and as they were diligent church age as to why they’re laid out this way in these particu- in their duties, God said, “I will be there in that place of unity,” lar groupings. in that place of fellowship where God comes and commands We know about the sons of Jacob and how these 12 his blessing. brothers were supposed to love each other. Psalm 133 says, In regard to our responsibility in the kingdom of God and “How good and how pleasant it is for brethren to dwell together how God looks at us in our leadership role, we will be re- in unity.” That’s where God commands the blessing of his warded by the Lord for our obedience and our faithfulness, not anointing. They were supposed to support each other and so if for our prominence. That’s why each one of the Israelite tribes the tribes on the West gate didn’t do what they were supposed had their role to play.
    [Show full text]
  • The Red Tent a Case Study for Feminist Midrash
    Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 4-21-2009 The Red Tent a Case Study for Feminist Midrash Karen Flagg Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Flagg, Karen, "The Red Tent a Case Study for Feminist Midrash." Thesis, Georgia State University, 2009. https://scholarworks.gsu.edu/rs_theses/21 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG Under the Direction of Dr. Kathryn McClymond ABSTRACT This thesis puts forth the argument that two contrasting models of modern feminist midrash evolved in the late nineteenth century. Both models successfully bridge Jewish tradition and modern experience. The Red Tent serves as a primary text and a case study in this discussion of modern feminist midrash. INDEX WORDS: Feminist midrash, Modern midrash, Jewish feminism, The Red Tent, Anita Diamant THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the College of Arts and Sciences Georgia State University 2009 Copyright by Karen J. Flagg 2009 THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J.
    [Show full text]
  • The Handmaids of Jacob's Story in the Context Of
    DOI: 10.29135/std.447665 STD, XXVII / 2, Ekim | October 2018, 391-407. Araştırma | Research THE HANDMAIDS OF JACOB’S STORY IN THE CONTEXT OF CHRISTIAN ART HRİSTİYAN SANATI BAĞLAMINDA YAKUP HİKAYESİ’NDEKİ CARİYELER Pınar SERDAR DİNÇER* Abstract A related issue addressed in this research is whether or not these handmaids in the Jacob story, who are depicted in Christian art as playing important roles and holding crucial positions in the family, are biblically more important to both the narrative and the family than has traditionally been recognized. Because of the importance of the historical context, the story of Zilpah and Bilhah is a remarkable myth for females and may be viewed as a master archetype of the age-old infertility problem. This raises of the question of how handmaids were defined in the Bible. In the study, examples of Christian art were included with the Bible commentary. Consequently, identifying the handmaids is only possible by following the chronological sequence of events in Genesis. This study also shows the identify of handmaids in the biblical book of Genesis. Besides the Bible, rabbinic sources were also investigated in detail. It is possible that children may have increased the status of women in Genesis but this is only true of women who already had status to speak of. Keywords: Handmaid, Jacob, Christian art, Zilpah, Bilhah, Öz Bu araştırma aile içinde önemli bir pozisyona sahip olan Yakup hikayesindeki cariyelerin (Zilpa ve Bilha) Hıristiyan Sanatı’nda nasıl tasvir edildikleri ile ilgilidir. Söz konusu cariyelerin (Zilpa ve Bilha) varolmasında Kutsal Kitaptaki hikayelerin mi yoksa bilinen geleneksel ailelerin rolünün etkin olup olmadığı araştırmanın bir diğer konusudur.
    [Show full text]
  • Where Is Zebulun and Naphtali in My Life?
    1/26/2020 I. Intro 100 years before Isaiah spoke the prophesy in today’s First Reading, the therein mentioned Zebulun and Naphtali were brutally ravaged by the Assyrian Empire. Zebulun and Naphtali had become code-word for “worst case scenario” – kind of like 9/11 is a place for Americans. That national symbol of disaster and loss, which Isaiah describes as being a place of distress, darkness and anguish, it is in that place God’s grace breaks in to bring light, joy and rejoicing. Isaiah is not thinking a geographical place, rather speaks of the conviction and knowledge that the greatest light often breaks into the places of greatest darkness. Nonetheless, Saint Matthew today reinterprets Isaiah’s famous prophesy, rightly noticing that the One Who calls Himself “the way the truth and the LIGHT” literally comes from Nazareth, which sits smack in the middle of ancient Zebulun. Even in Jesus’ day, Nazareth, moreover, was a Podunk town. This is obvious given that when the apostle Bartholomew is told Jesus is from there, he asks, “Can anything good come from Nazareth?” II. Reversal So you have the biggest renewal in the place symbolizing national disaster, and then the Savior coming from some backwater: a Savior Who – as we see in today’s Gospel – recruits a bunch of fishermen as the core team for the most important thing God has ever done. You may not see it at first, but this most unlikely origin of the greatest work of God is directly related to the most important phrase in today’s Gospel: “Repent, for the Kingdom of heaven is at hand.” Here’s the connection between unlikely origins and the Kingdom: You see, the Kingdom of Heaven is a reversal of the kingdom of this world.
    [Show full text]