Handouts Session 10

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Life of Moses and Aaron Jacob's fam stays in Egypt, Increases Ex 1:1-7 Aaron’s blessing Nm 6:22 Israelites Oppressed by New King Ex 1:8 Tabernacle Dedication Nm 7-10 and Israelites leaves Sinai Pharaoh orders kill Hebrew boys at birth Ex 1:15-22 The People Complain Nm 11,12 The Birth and Adoption of Moses Ex 2:1-10 12 Spies sent, ppl rebel, all except Nm 13-14 Moses kills Egyptian, Flees to Midian Caleb/Josh not go to Prom Land Ex 2:11-22 marries Zipporah, son Gershom Korah's rebellion & plague Nm 16 Israelites Groan in Slavery, God hears Ex 2:23-25 Aaron's Staff Buds as a sign Nm 17 God meets Moses in Burning Bush Ex 3-4:17 give signs, sends to deliver Israel Priest duties, cleansing Nm 18,19 Moses Returns to Egypt, visits Pharaoh Ex 4:18-5 Israelites harsh labor Miriam dies, Waters of Meribah Nm 20 God promises deliverance Ex 6 Nm 20:22-29 Aaron's Death (Nm 33:39) The Ten Plagues on Egypt Ex 7-12:32 (Dt 10:6) The Exodus & Passover Instituted Ex 12:33-51 The Bronze Snake Nm 21 Moses takes Joseph’s bones at Exodus Ex 13:19 Balak, Balaam and Angel Nm 22-24 God guides by pillars of cloud and fire Ex 13:20-22 Phinehas against Baal worship Nm 25 Crossing the Red Sea Ex 14 Daughters of Zelophehad inheritance Nm 27:1-11 God sends Manna Ex 16 Joshua Chosen to Succeed Moses Nm 27:12-23 Strike rock for water, defeat Amalek Ex 17 Offerings, vows Nm 28-30 Jethro’s advice to Mo (brings order) Ex18 Vengeance on Midian Nm 31 Mount Sinai, Ten Commandments, Laws Ex 19-24 Reuben & Gad settle in Gilead Nm 32 Preparations for the Tabernacle Ex 25-31 Summary of Israel's Journey Nm 33 The Golden Calf and Moses' Anger Ex 32 Land, borders, cities Nm 34-35 Zelophehad's daughters marry Nm 36 Leave Sinai, Moses sees God’s glory Ex 33:12-23 within father’s clan Moses w God 40days/nts, new tablets Ex 34 *Psalm of Moses Psalm 90 Moses' summary of Tabernacle made, erected and filled Ex 35-40 Dt 1-31 Israel's history and laws Laws sac/offer, Aaron/sons consecrated Lv 1-9 The Song of Moses (before death) Dt 32 Sin/death of Nadab/Abihu (Aarons’ sons) Lv 10 Moses final blessing on Israel Dt 33 Laws, Punishments, Feasts Lv 11-27 Moses’ Death Dt 34 Census, tribes, duties Nm 1-6 *Psalm 90: This psalm is credited to Moses, who is interceding with God to remove the curse which made it necessary for every Israelite over twenty years of age (when they rebelled against God at Kadesh-barnea) to die before reaching the promised land of Canaan (Num 14:26-35). (Note from Amplified Bible) .

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Chapter Three MASSAH and MERIBAH
Chapter Three MASSAH AND MERIBAH In this chapter I increase the specificity further by analysing the legends of the waters that flow from a mountain or are associ ated with the names Massah and Meribah (Exod 17:1-7; Num 20:1-13). For comparative purposes, the traditions of Beer (Num 21:16-18) and Marah (Exod 15:23-26) are discussed first, even though they properly belong with the thirst stories of chapter one. Beer The simplest account of the miraculous production of water in the wilderness in the days of the desert wanderings of Israel is Num 21:16-18: 16And thence [they traveled] to Beer [Well]; that is the well where Yahweh said to Moses: "Gather the people, and I will give them water."1 17Then the chil dren of Israel sang this song: "Rise, well, ,,Z they sanl to it. 18"0 well which the princes dug, which the leaders of the people 4 hewed with scepter [and] staff."5 What can we make of this fragment? It is often described as archaic,6 but such a dating largely reflects past scholarship's predisposition to regard short poems as the original form of Israelite tradition; the somewhat murky contents perhaps contri bute to this evaluation. The lack of relative pronoun in 18a and of conjunction in 18c are insufficient grounds for assigning the poem an early date, especially since its present form seems gar bled. In fact, the fragment is undatable, but its relation to the Massah-Meribah tradition is clear. Yahweh commands Moses to gather the people, and he himself will provide water.
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Exodus 202 1 Edition Dr
Notes on Exodus 202 1 Edition Dr. Thomas L. Constable TITLE The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words. "The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."1 Exodus cannot stand alone, in the sense that the book would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and." The English title "Exodus" is a transliteration of the Greek word exodus, from the Septuagint translation, meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt. "The exodus is the most significant historical and theological event of the Old Testament …"2 DATE AND WRITER Moses, who lived from about 1525 to 1405 B.C., wrote Exodus (17:14; 24:4; 34:4, 27-29). He could have written it, under the inspiration of the 1Ronald Youngblood, Exodus, pp. 9-10. 2Eugene H. Merrill, Kingdom of Priests, p. 57. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Exodus 2021 Edition Holy Spirit, any time after the events recorded (after about 1444 B.C.).
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Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec
Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec. 27, 1912 Author(s): Lewis Bayles Paton Reviewed work(s): Source: Journal of Biblical Literature, Vol. 32, No. 1 (Apr., 1913), pp. 1-53 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259319 . Accessed: 09/04/2012 16:53 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org JOURNAL OF BIBLICAL LITERATURE Volume XXXII Part I 1913 Israel's Conquest of Canaan Presidential Address at the Annual Meeting, Dec. 27, 1912 LEWIS BAYLES PATON HARTFORD THEOLOGICAL SEMINARY problem of Old Testament history is more fundamental NO than that of the manner in which the conquest of Canaan was effected by the Hebrew tribes. If they came unitedly, there is a possibility that they were united in the desert and in Egypt. If their invasions were separated by wide intervals of time, there is no probability that they were united in their earlier history. Our estimate of the Patriarchal and the Mosaic traditions is thus conditioned upon the answer that we give to this question.
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And This Is the Blessing)
V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification.
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The PDF File
THE LOCATION OF MT SINAI: A RESPONSE TO DR MICHAEL HEISER • Dr. Heiser on his Naked Bible Podcast program 260 repeatedly stated that Jebel al Lawz cannot be the real Mount Sinai and should be abandoned as a candidate. • In doing so, he made several significant errors. • I e-mailed him to discuss these errors, but he was not receptive. • I then invited him to have a public discussion on his own podcast or my program, but he was not willing to do so. • I then invited him to a public debate, but he was dismissive. The following is a review of Heiser’s primary errors: 1 • First, Heiser misinterprets a series of texts (Deut 33; Judges 5; Habakkuk 3) to be part of a “Yahweh from the South” tradition. • This view essentially interprets these texts as referring to Yahweh’s southern origin. • As we will see, these are not “Yahweh from the South” texts that talk about “Yahweh’s origin.” • Instead, they are part of a larger tradition that uses Exodus language while ultimately pointing to the Second Exodus. • Jesus and the New Testament writers interpret these traditions as pointing to Jesus’ Second Coming. • Heiser argues that because these texts use parallelisms, Sinai, Seir, Edom, Paran, Teman all of these places are either the same, or located within the same narrow region. • Jebel al-Lawz he argues, is simply too far south to be included among these other mountains and locations. “Not only do you have Sinai linked to Seir, which is this Edomite region south of Canaan, but we have Mount Paran as the place that Yahweh came forth from.
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Deuteronomy 202 1 Edition Dr
Notes on Deuteronomy 202 1 Edition Dr. Thomas L. Constable TITLE The title of this book in the Hebrew Bible was its first two words, 'elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began the same way.1 So the Jewish title gives a strong clue to the literary character of Deuteronomy. The English title comes from a Latinized form of the Septuagint (Greek) translation title. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land, but this is not the case. It came from a mistranslation of a phrase in 17:18. In that passage, God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium, from which "Deuteronomy" is a transliteration. The Book of Deuteronomy is, to some extent, however, a repetition to the new generation of the Law that God gave at Mt. Sinai. For example, about 50 percent of the "Book of the Covenant" (Exod. 20:23— 23:33) is paralleled in Deuteronomy.2 Thus God overruled the translators' error, and gave us a title for the book in English that is appropriate, in view of the contents of the book.3 1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p.
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(Devotional #10) the Life of Faith: Hebrews 11:1-40 – the Wilderness As Background for a Life of Faith – Part 1
(Devotional #10) The Life of Faith: Hebrews 11:1-40 – The Wilderness as Background for a Life of Faith – Part 1 OPENING SCRIPTURE READING – “The Justified shall LIVE BY FAITH” – Habakkuk 2:4B (Also ... please familiarize yourself with Exodus 17:1-7 and Numbers 20:1-13.) WHAT IS FAITH? Habakkuk tells Israel, and by extension, Christians, ‘to live by faith,’ but he doesn’t tell us what faith is or how to live according to faith. The author of the New Testament Book of Hebrews tells us something more about faith: “Now FAITH is the FOUNDATION of things hoped for, the EVIDENCE of things not seen; for by FAITH the men of old gained approval” – Hebrews11:1-2 The Greek word we translate with our term, FAITH, is πίστις (pronounced pistis). Pistis has a range of meanings that includes the idea of ‘proof.’ Christ’s resurrection is the proof, the trust- worthy evidence, that one day God will judge the world1. Pistis also can express a personal belief that is held with complete trust. No better example of this exists than the trust a child has in the word of his or her parent. This use of pistis is the outgrowth of the companion Hebrew term for -pronounced amanah). When the Israelites saw the mighty power of God demon) – ָמֲא הָנ :faith strated through the plagues, the Exodus, and the splitting of the sea, they knew God was indeed God because they had trustworthy evidence of His power and authority. This is the reason we are exhorted to remember what God has done in the past, so we can be assured He can be trusted in the present.
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The Place Was Called Massah and Meribah, Because the Israelites Quarreled There and Tested the LORD, Saying, 'Is the LORD I
Sunday, 8 March 2015 * Third Sunday of Lent * www.stjosephparish.org “The place was called Massah and Meribah, because the Israelites quarreled there and tested the LORD, saying, ‘Is the LORD in our midst or not?’” One Sunday THIRD SUNDAY OF LENT There are days in our lives, when events that seem wholly unre- MARCH 8, 2015 lated gradually reveal an underlying unity that can only be the work of God. Homily Next Week: Early last Sunday morning, as I was preparing for Mass at St. Jo- Father John D. Whitney, S.J. seph, I received a note that Fr. Bill Bichsel, S.J.—Bix—had died in Readings for March 15, 2015 Tacoma, surrounded by his friends and those whose life he had FIRST READING: EXODUS 17:3-7 influenced and blessed for much of his 86 years. He died, still SECOND READING: ROMANS 5:1-2, 5-8 passionately committed to peace and disarmament, still deeply GOSPEL: JOHN 4:5-42 convinced that the power of Christ in each of us could undo the violence of war that impoverishes the vulnerable and enthrones Weekend Mass Schedule disorder and sin. “I believe strongly in my heart in the power of Saturday - 5 pm God and powers of creation and the resurrection. They are much Sunday - 9:00 am, 11:00 am & 5:30 pm stronger than the powers of death,” he had said, and he lived that belief. I had not spent much time with Bix—beyond getting thrown Weekday Mass Schedule out of a George H.W. Bush rally with him at Seattle University Monday - Friday, 7 am, Parish Center when I was a scholastic, and marching with him as Provincial to Reconciliation the gates of the submarine base at Bangor, where I gave him per- Saturday - 3:30-4:15 pm in the Church mission to be arrested—yet, I knew that he had given his heart or by appointment to the poor Christ, alive in all the men and women he knew at the Catholic Worker, and alive in every woman or man, peacenik Parish Center or police officer he had ever encountered.
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A Study of the Sin and Death of Moses in Biblical Literature Harry E
Ouachita Baptist University Scholarly Commons @ Ouachita Graduate Theses Archives and Special Collections 1967 A Study of the Sin and Death of Moses in Biblical Literature Harry E. Woodall Ouachita Baptist University Follow this and additional works at: http://scholarlycommons.obu.edu/grad_theses Part of the Biblical Studies Commons, Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Religion Commons Recommended Citation Woodall, Harry E., "A Study of the Sin and Death of Moses in Biblical Literature" (1967). Graduate Theses. 31. http://scholarlycommons.obu.edu/grad_theses/31 This Thesis is brought to you for free and open access by the Archives and Special Collections at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Graduate Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE A Thesis Presented to the Graduate School of Ouachita Baptist University Arkadelphia, Arkansas In Partial Fulfillment of the Requirements for the Degree Master of Arts by Harry E. Woodall August, 1967 A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE APPROVED: I L.t;z -~ >tuJ.!uJr) Major rofessor iv CHAPTER PAGE The Devil's Claim of Moses in Jude ••••• 42 A Critical Review of Jude • • • • • • • • 42 The Purpose of Jude • • • • • • • • • • • 47 The Interpretation of Jude 9 • • • • • • • 47 The Appearance of Moses to Christ in Mark • 49 Witness of the Other Passages • • • • • • 50 General Background of the Transfiguration 51 A Critical Analysis of the Transfiguration • • • • • • • • • • • • 52 Interpretation of the Transfiguration • • 58 Moses and Elijah in the Transfiguration • 60 A Belief in the Return of Moses • • • • • 64 Moses as a Heavenly Being • • • • • • • • 64 A New Testament Theology of Moses •••• 65 Moses in Extra-Biblical Literature •••• 67 IV.
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“I Thirst” There They Stand at Mount Horeb, Far Away from the Land Of
“I Thirst” Exodus 17: 1—7 John 19: 28—29 There they stand at Mount Horeb, far away from the land of Egypt; and do you know what that means? It means that after 400 years of enforced labor, the children of Israel are not slaves anymore. It means they’ve been saved from death as they passed through the Red Sea on dry ground. It means that already the Lord has provided quail and manna for them to eat. And, He is not just leading them from, but to: To the Promised Land of Canaan, their new home. They have God's Word on it. They are free; but on this day, the congregation of Israel is in a really bad mood. They surround Moses with menacing scowls and angry eyes. They are camped at barren Rephidim, and there is no water to be found. Rather than remember past miracles, the Israelites are full of fear and discontent. They pepper Moses with angry accusations and demands: "Give us water, that we may drink." "Why is it you have brought us out of Egypt, to kill us and our children and our livestock with thirst?" Moses notes that some of them are beginning to eye some stones in a rather alarming manner. He warns them with God's Law: "Why do you contend with me? Why do you tempt the Lord?" There is a bigger problem here than the lack of water and the physical thirst. The fact that the people are thirsty is not the principal crisis; no, the problem is a spiritual thirst.
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Israel's Heroic and Traumatic Journey Speaking of Text
TORAH FROM JTS www.jtsa.edu/torah Speaking of Text A WEEKLY EXPLORATION OF THE JEWISH BOOKSHELF Renewing the Covenant Hukkat 5778 חקת תשע"ח Rabbi Stephanie Ruskay, Associate Dean, The Rabbinical School, JTS Israel’s Heroic and Traumatic God will return to us when we are willing to let Him in—into our banks and Journey factories, into our Congress and clubs, into our homes and theaters. For Dr. David G. Roskies, Sol and Evelyn Henkind Chair God is everywhere or nowhere, the father of all men or no man, in Yiddish Literature and Culture, JTS concerned about everything or nothing. Only in His presence shall we learn that the glory of man is not in his will to power but in his power of For 39 years the children of Israel had been making their perilous way through compassion. the desert. At long last, on the first new moon of their 40th year, they set out on the last leg of the journey, as it is written, “The Israelites, even the whole God is waiting for us to redeem the world. When Israel approached congregation, came into the wilderness of Zin” (Num. 20:1). The road ahead Sinai, God lifted up the mountain and held it over their heads saying: was by no means assured, however, for no sooner did they arrive there than “Either you accept the Torah or be crushed beneath the mountain.” The Miriam died, followed shortly thereafter by her brother Aaron, with Moses, the mountain of history is over our heads again. Shall we renew the covenant third member of this incomparable first family, mere days away from losing with God? (Abraham Joshua Heschel, “The Meaning of This War [World favor with God.
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“Where Is God When Bad Things Happen?” Psalm 130, Exodus 17:1-7
“Where Is God When Bad Things Happen?” Psalm 130, Exodus 17:1-7. John 4:7-15 “He called the place Massah and Meribah, because the Israelites quarreled and tested the Lord, saying, ‘Is the Lord among us or not?’” Exodus 17:7 By the Reverend. Joanna Adams Morningside Presbyterian Church Atlanta, Georgia February 27, 2005 This third Sunday in Lent, we continue our journey to Good Friday and to Easter Sunday by means of a sermon series addressing some of the more perplexing questions of faith. Next Sunday we will explore the question “Should I Believe in Miracles? Last Sunday, we talked about Jesus as the way to salvation. Today’s concern is the whereabouts of God when bad things happen. The story is told of an encounter between the famous theologian Paul Tillich and one of his students after he had delivered a particularly obtuse lecture, the theologian that is, not the student. Tillich’s fame and stature were due in part to the fact that he had developed a whole new glossary of terms to be used in the theological conversation. For example, he referred to what the Christian tradition refers to as “God” as “the ground of all being” or “the power of being” or “being itself”. Instead of the word “faith,” Tillich preferred to use the term “ultimate concern”. On the day in question, Tillich’s student mustered his courage after class and said, “Professor Tillich, I very much appreciate your remarks about “the ground of being” and “ultimate concern,” but what I really want to know is this: do you think that the ultimate is concerned about me?” In the student’s question, we hear the echo of the anxious questions of people throughout the ages who find themselves in circumstances of loss and need and wonder where God is, whether God cares, and if God intends to do anything to help.
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