DOCSLIB.ORG

The Birth of Moses Exodus 1:1–2:10

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Birth of Moses Exodus 1:1–2:10 Lesson 5 The Birth of Moses Exodus 1:1–2:10 Characters: Pharaoh, 1 or more Soldiers, 1 or 2 Midwives, Amram and Jochebed (Moses’ parents), Miriam, Pharaoh’s Daughter, 1 or more Young Women, Israelites (everyone else). Assign everyone a part. Costumes: Nametags for all characters (CD). Print 1 sheet of Page 1 Nametags, which features the main characters. Make multiple copies of Page 2 Nametags to add characters. Props: Egypt Sign (CD; from Lessons 2–4) and Pharaoh’s Palace Sign (CD; save both signs for Lessons 7–9); large basket or box; baby doll; blue tarp for the Nile River (optional); chair (throne) for Pharaoh Prepare: Copy Leader Notes and Script for yourself. Make Script copies for speakers—Pharaoh, Soldier(s), Midwives, Amram, Jochebed, Miriam, and Pharaoh’s Daughter—and nonspeakers—Young Woman or Women. Highlight parts on scripts or give markers to students to do so. Choose 3 places for action: (1) Pharaoh’s Palace, (2) a home, and (3) the Nile River. Hang up signs and lay down the tarp if you use them. Leader Notes This drama activity lets all children participate; it is not a performance. Include preparation time as part of the activity so that everyone sees and hears the plans. As Leader, you set up the activity, direct the action, prompt participants to move or speak, keep the activity moving, and lead discussion questions at the end. If time allows, repeat the activity with students playing the same or new parts. Students often relax and enjoy doing the activity again. Children, especially those with language-processing delays, learn a lot from repeating activities. Choose children who read well for reading parts and give them scripts to review as you prepare the other children (Pharaoh, Pharaoh’s daughter, Amram, Jocebed, Miriam, Soldier, and Midwife). If you have more than one Soldier or Midwife, tell them to read their parts together. Cross Explorations® Express Skits Old Testament 2 © 2015 Concordia Publishing House. Scripture: ESV®. Reproduced by permission. Purchaser has permission to copy for the intended quarter. Page 1 Choose one or more girls to be Young Women who do not speak. Hand out nametags. Send Pharaoh, Daughter, Young Women, and Soldiers to Pharaoh’s Palace. Send Amram, Jochebed, Midwives, and Miriam to the home with the doll and basket. Ask everyone else to be Israelites (they will end up as Slaves). Seat them between the Palace and the home. Give this group “Israelite” nametags. Tell Israelites that Amram will occasionally cue them to clap; practice cues. Give “Slave” nametags to Soldiers to hold. When ready, ask Midwife to start. Cross Explorations® Express Skits Old Testament 2 © 2015 Concordia Publishing House. Scripture: ESV®. Reproduced by permission. Purchaser has permission to copy for the intended quarter. Lesson 5, Page 2 Script MIDWIFE: (Stands) Long ago, Joseph moved seventy family members to Egypt, including his father, Jacob, also known as Israel. God blessed the people of Israel and they grew in numbers and strength. SOLDIER: (Stands) The land was filled with them. AMRAM: (Stands) And there arose a new king over Egypt who did not know Joseph. PHARAOH: (Pointing at ISRAELITES) Look, there are too many Israelite people in our country. They are too mighty for us. Let’s deal shrewdly with them to keep them from multiplying more. If war breaks out, they might join our enemies. SOLDIER: So we set taskmasters over them to give them heavy burdens. And the Israelites worked hard. (AMRAM leads ISRAELITES to clap.) AMRAM: Our people built the cities of Pithom and Raamses for Pharaoh. (Leads ISRAELITES to applaud.) PHARAOH: But the more we oppressed them, the more they multiplied! (AMRAM leads ISRAELITES to clap.) SOLDIER: No! (Walks to ISRAELITES, who stop clapping.) We feared the Israelites immensely. So we made them work as slaves. (Take “Israelites” nametags and give them “Slaves” nametags instead.) AMRAM: Our lives were bitter. We worked very hard in fields and building with bricks. The Egyptians were ruthless masters. But God blessed us. Thank You, Lord! (AMRAM leads ISRAELITES to clap to thank God.) PHARAOH motions for MIDWIVES to come stand before him, and they do so. PHARAOH: (To MIDWIVES) When you help Israelite women have babies, kill the sons and let the daughters live. MIDWIVES bow to PHARAOH, then EXIT palace and move to stand by ISRAELITES. MIDWIFE: (To GROUP) We feared God and did not do this. We let our male babies live. PHARAOH again motions for MIDWIVES to come stand before him, and they do so. PHARAOH: Why did you let Israelite boy babies live? MIDWIFE: Because Israelite women are not like Egyptian women. They give birth very quickly, before a midwife arrives. Cross Explorations® Express Skits Old Testament 2 © 2015 Concordia Publishing House. Scripture: ESV®. Reproduced by permission. Purchaser has permission to copy for the intended quarter. Lesson 5, Page 3 SOLDIER: (To GROUP) And the people multiplied and grew stronger. Pharaoh grew more desperate. PHARAOH: (To ISRAELITES) Throw all the Israelite baby boys into the Nile. Your daughters may live. MIDWIFE: (To GROUP) Moses was born during this time to parents from the tribe of Levi. JOCHEBED: I loved my baby very much, and I hid him for three months. When I could hide him no more, I made a basket of bulrushes, plants that grew along the river. MIRIAM: Mama put tar on the bottom so the basket was waterproof, and we hid our baby boy in the reeds along the river. JOCHEBED and MIRIAM put doll in basket and place basket at the river’s edge. JOCHEBED: Miriam, watch the basket from a little distance away so we know what happens to him. MIRIAM: Yes, Mama. (She hides near the river’s edge.) PHARAOH’S DAUGHTER: (To GROUP as she walks to river with YOUNG WOMEN) I went down to the river to take a bath. (To YOUNG WOMEN) Please walk along the river edge and keep watch so no one sees me. PHARAOH’S DAUGHTER stands in the middle of the river while YOUNG WOMEN walk back and forth along the river’s edge. PHARAOH’S DAUGHTER: (To GROUP) Then, I saw a basket among the reeds! (To YOUNG WOMAN) I wonder what’s in that basket. Get it so we can see! (YOUNG WOMAN gets basket and hands it to PHARAOH’S DAUGHTER, who opens it. She speaks to GROUP) What did I see? A crying baby! It must be an Isra- elite baby. MIRIAM: (To GROUP) Pharaoh’s daughter felt sad for the baby. She knew her father’s rule, but she felt sorry for the boy. So I came out of hiding. (To PHARAOH’S DAUGHTER) Princess, shall I go and call a mother from among the Israelites to feed the child for you? PHARAOH’S DAUGHTER: Go! MIRIAM runs to her mother, JOCHEBED, and they come to PHARAOH’S DAUGHTER. JOCHEBED: What can I do for you, Princess? PHARAOH’S DAUGHTER: Take this child away and care for him for me. I will pay you to do so. When he’s older, bring him to me. Cross Explorations® Express Skits Old Testament 2 © 2015 Concordia Publishing House. Scripture: ESV®. Reproduced by permission. Purchaser has permission to copy for the intended quarter. Lesson 5, Page 4 MIRIAM and JOCHEBED return home with the basket and baby. PHARAOH’S DAUGHTER: (To GROUP) When the baby grew older, the woman brought him to me, and he became my son. I named him Moses because I drew him out of the water. MIDWIFE: And when Moses grew up, God used him as a leader of the Israelite people. He led many, many people from slavery to freedom. Cross Explorations® Express Skits Old Testament 2 © 2015 Concordia Publishing House. Scripture: ESV®. Reproduced by permission. Purchaser has permission to copy for the intended quarter. Lesson 5, Page 5 Understand the Bible account and make life applications Ask questions to check children’s understanding of the skit and Bible account. What did you learn by doing our skit today? Encourage several students and adults to respond. Answers may vary, but they will help you check student un- derstanding. If needed, correct misconceptions or challenge students to think again about a topic. Why did Pharaoh and the Egyptians fear the Israelite people? Because they multiplied, growing in numbers and strength. Pharaoh feared they would join Egypt’s enemies in war and defeat them. What happened each time Pharaoh tried to do something to make the Israelites weak and stop their numbers from growing? God sustained them, making them grow stronger and multiply in numbers. How did Pharaoh try to get the Israelite midwives to help? He commanded that they kill every Israelite baby boy at birth. Why did the midwives refuse to kill the babies? Because they feared God and knew it was not right to kill the babies Why did the midwives tell Pharaoh the boy babies continued to live? They said the Israelite women gave birth more quickly than Egyptian women, before the midwife arrived. They implied the babies were hidden from them. Finally, Pharaoh made the Israelites slaves and ordered that all Israelite boy babies be thrown into the Nile River. How did baby Moses survive? God pro- tected him through the creative plan of his mom and sister, who floated him in the reeds along the river in a basket covered with tar. Pharaoh’s daughter found him, sent him home to his mother to be cared for, and then received him in her household as a son when he was older. Where do we hear God’s love and grace in this story? In love, God protected and saved baby Moses through the hands of an Egyptian.
Load more

Recommended publications
  • Michael Defeats the Dragon
    THE REVELATION OF JOHN Bible Study 31 Study by Lorin L Cranford Text: Rev. 12:7-12 All rights reserved © QUICK LINKS 1. What the text meant. Exegesis of the Text: Historical Aspects: A. War between Michael and Satan, vv. 7-9 External History B. Declaration of victory, vv. 10-12 Internal History Literary Aspects: Genre 2. What the text means. Literary Setting Literary Structure Michael Defeats the Dragon Greek NT Gute Nachricht Bibel NRSV NLT 7 Καὶ ἐγένετο πόλεμος ἐν 7 Dann brach im Himmel 7 And war broke out in 7 Then there was war τῷ οὐρανῷ, ὁ Μιχαὴλ καὶ οἱ ein Krieg aus. Michael mit heaven; Michael and his an- in heaven. Michael and the ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι seinen Engeln kämpfte gegen gels fought against the drag- angels under his command μετὰ τοῦ δράκοντος. καὶ ὁ den Drachen. Der Drache mit on. The dragon and his angels fought the dragon and his δράκων ἐπολέμησεν καὶ οἱ seinen Engeln wehrte sich; 8 fought back, 8 but they were angels. 8 And the dragon ἄγγελοι αὐτοῦ, 8 καὶ οὐκ aber er konnte nicht stand- defeated, and there was no lost the battle and was forced ἴσχυσεν οὐδὲ τόπος εὑρέθη halten. Samt seinen Engeln longer any place for them in out of heaven. 9 This great αὐτῶν ἔτι ἐν τῷ οὐρανῷ. musste er seinen Platz im heaven. 9 The great dragon dragon -- the ancient serpent 9 καὶ ἐβλήθη ὁ δράκων ὁ Himmel räumen. 9 Der große was thrown down, that ancient called the Devil, or Satan, μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ Drache wurde hinunterg- serpent, who is called the the one deceiving the whole καλούμενος Διάβολος καὶ estürzt! Er ist die alte Sch- Devil and Satan, the deceiver world -- was thrown down to ὁ Σατανᾶς, ὁ πλανῶν τὴν lange, die auch Teufel oder of the whole world—he was the earth with all his angels.
    [Show full text]
  • University of Groningen Moses and His Parents Ruiten, J.T.A.G.M
    University of Groningen Moses and His Parents Ruiten, J.T.A.G.M. van Published in: EPRINTS-BOOK-TITLE IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2006 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Ruiten, J. T. A. G. M. V. (2006). Moses and His Parents: The Intertextual Relationship between Exodus 1. In EPRINTS-BOOK-TITLE s.n.. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 26-09-2021 Moses and His Parents: The Intertextual Relationship between Exodus 1:22-2:10 and Jubilees 47:1-9 J. T. A. G. M. van Ruiten 1. Introduction The book of Jubilees consists of a rewriting of the biblical narrative of the book of Genesis: the primeval history and the history of the patriarchs, with a special emphasis on Jacob.
    [Show full text]
  • Shiphrah & Puah Jochebed Pharoanic Princess Miriam Zipporah
    Young Adult Ministry | Her Story | Theology Thursday | January 31, 2019 Miriam the original superwoman NO EXODUS WITHOUT HER • 1st Prophet ever (not just lady prophet...dudes too) • Mentioned in more Biblical books than any other woman. • Her name was most widely used name in New Testament era. All those Marys? Those are Miriams. • She never marries, nor does she have any children. • Oldest writing of Exodus story: Exodus 15:20-21, “Song of the Sea.” While Moses held the waters open, Miriam led the people through in song and dance. • There’s a fight for authority in Numbers 12. The people refuse to move until Miriam is healed and restored. • Micah 6:3 references Miriam with Aaron and Moses. 500 years later, she is prominently remembered. • Jewish tradition includes story of “Miriam’s well.” The Israelites have water in the wilderness through Miriam. When she dies in Numbers 20:1-2, the people are without water. According to the Shiphrah & Puah Targumim, Joshua leads Israelites across the Jordan River on the one year anniversary of Miriam’s death. Jochebed redemptive imagination: Themes: Pharoanic Princess How does Moses know he was Hebrew? What if...it was Jochebed, singing to him as she nursed him, telling him stories Female Heroes, Liminal Space of his people, not in spite of the Princess, but with her knowledge. Both of them Miriam committed to loving this child, deceiving the Pharaoh in preference of life. What is Miriam doing while Moses is away hiding? FOund in: Exodus & Numbers Zipporah What if...this is where Miriam’s title of prophet comes from.
    [Show full text]
  • Introduction to the Hebrew Bible Hb 510
    1 INTRODUCTION TO THE HEBREW BIBLE HB 510 Instructor: Paul Kim Spring 2016 (Wednesdays 8:30 – 11:20 am) COURSE DESCRIPTION “For learning wisdom and discipline; for understanding words of discernment; for acquiring the discipline for success” (Prov 1:2) 1. This is an introduction to the study of the Hebrew Bible (Old Testament, Hebrew Scriptures, or Tanak). We will attempt to acquire both broad and in-depth knowledge of the HB for a diverse, enriching, and thereby better understanding, appreciation, and application of it toward our life, ministry, and world. 2. In order to attain broad and in-depth understanding, this course aims at (a) acquainting the students with the basic data of biblical history and literature and (b) having them be exposed to and digest diverse critical and theological readings of the Bible, such as literary, historical, gender-oriented, ethnicity-oriented and Third World approaches in order that what is learned can become the ground for the students’ own interpretive appropriation (in reading and interpreting the Bible) in the contexts of multiple issues, concerns, and tasks of the church, as well as in incorporating into pastoral care and counseling. 3. For these goals, I would like us to pursue mutually open respect, disagreement, and dialogue among ourselves during lectures and discussions. I would like to encourage you not to be confined to one orientation or method but be willing to explore various angles, theories, and perspectives, even if your view may differ significantly. TEXTBOOKS “Of making many books, there is no end” (Eccl 12:12) Joel S. Kaminsky and Joel N.
    [Show full text]
  • Notes on Numbers 202 1 Edition Dr
    Notes on Numbers 202 1 Edition Dr. Thomas L. Constable TITLE The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers in the wilderness. The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1—4) and toward the end (ch. 26) of the book. These "numberings" of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers. DATE AND WRITER Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He apparently wrote it late in his life, across the Jordan from the Promised Land, on the Plains of Moab.1 Moses evidently died close to 1406 B.C., since the Exodus happened about 1446 B.C. (1 Kings 6:1), the Israelites were in the wilderness for 40 years (Num. 32:13), and he died shortly before they entered the Promised Land (Deut. 34:5). There are also a few passages that appear to have been added after Moses' time: 12:3; 21:14-15; and 32:34-42. However, it is impossible to say how much later. 1See the commentaries for fuller discussions of these subjects, e.g., Gordon J.
    [Show full text]
  • Qt4nd9t5tt.Pdf
    UC Irvine FlashPoints Title Moses and Multiculturalism Permalink https://escholarship.org/uc/item/4nd9t5tt ISBN 978-0-520-26254-6 Author Johnson, Barbara Publication Date 2010 eScholarship.org Powered by the California Digital Library University of California Moses and Multiculturalism UCP_Johnson_Moses-ToPress.indd 1 12/1/09 10:10 AM FlashPoints The series solicits books that consider literature beyond strictly national and dis- ciplinary frameworks, distinguished both by their historical grounding and their theoretical and conceptual strength. We seek studies that engage theory without losing touch with history, and work historically without falling into uncritical positivism. FlashPoints will aim for a broad audience within the humanities and the social sciences concerned with moments of cultural emergence and transformation. In a Benjaminian mode, FlashPoints is interested in how literature contributes to forming new constellations of culture and history, and in how such formations func- tion critically and politically in the present. Available online at http://repositories .cdlib.org/ucpress s eries editors Judith Butler, Edward Dimendberg, Catherine Gallagher, Susan Gillman Richard Terdiman, Chair 1. On Pain of Speech: Fantasies of the First Order and the Literary Rant, by Dina Al-Kassim 2. Moses and Multiculturalism, by Barbara Johnson UCP_Johnson_Moses-ToPress.indd 2 12/1/09 10:10 AM Moses and Multiculturalism Barbara Johnson Foreword by Barbara Rietveld UN IVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London UCP_Johnson_Moses-ToPress.indd 3 12/1/09 10:10 AM University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences.
    [Show full text]
  • Heavenly Priesthood in the Apocalypse of Abraham
    HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013.
    [Show full text]
  • Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
    A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas.
    [Show full text]
  • Kimmy R. Caplan, Ph.D
    1 LIST OF PUBLICATIONS (1.10.2020) Kimmy Caplan Books (as author) Amram Blau: The World of Neturei Karta's Leader [Hebrew] Jerusalem: Yad Izhak Ben-Zvi and the Ben-Gurion Research Institute, 2017 (recipient of the Association for Israel Studies Best Book Award, 2018). The Internal popular Discourse in Israeli Haredi Society [Hebrew], Jerusalem: Zalman Shazar Center, 2007. Orthodoxy in the New World: Rabbis and Preaching in the America (1881-1924) [Hebrew], Jerusalem: Zalman Shazar Center, 2002. Books (as editor) Preachers, Sermons and Homiletics in Jewish Culture [Hebrew], Jerusalem: Zalman Shazar Center, 2012 (co-edited with Carmi Horowitz and Nahem Ilan). From Survival to Consolidation: Changes in Israeli Haredi Society and Its Scholarly Study [Hebrew], Tel-Aviv: Hakibbutz Hameuchad and Van Leer Jerusalem Institute, 2012 (co-edited with Nurit Stadler). Leadership and Authority in Israeli Haredi Society: Challenges and Alternatives [Hebrew], Tel- Aviv: Hakibbutz Hameuchad and Van Leer Jerusalem Institute, 2009 (co-edited with Nurit Stadler). Israeli Haredim: Integration without Assimilation? [Hebrew], Tel-Aviv: Hakibbutz Hameuchad and Van Leer Jerusalem Institute, 2003 (co-edited with Emmanuel Sivan). Scholarly Articles "Rabbi Yoel Moshe Teitelbaum (1887-1979): Image, Reality, and Historical Memory," [Hebrew], Book in Honor of Emmanuel Sivan (forthcoming). "The Importance of Historical Perspective in Studying Israeli Haredi Society," [Hebrew] Democratic Culture 17, 2017, pp. 267-291. "A Survey of Jewish History: An Early Representation of Orthodox Historiography on American Soil," American Jewish History 101(3), 2017, pp. 227-247. "The Scholarly Study of Jewish Religious Society in Israel: Achievements, Missed Opportunities and Challenges," [Hebrew] Megamot 51(2), 2017, pp.
    [Show full text]
  • Bible Characters for Your Weekly Bible Study
    Weekly Bible Study Resources Bible Characters for Your Weekly Bible Study Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015 For week of August 29 – September 4, 2011 SUBJECT: MAN Colvin, Charles A., “Man,” Sentinel, Vol. 22 (29 November 1919), p. 244. --MAN is the complete expression of God, or, as Mrs. Eddy so profoundly states on page 591 of "Science and Health with Key to the Scriptures" in her definition of man, "the compound idea of infinite Spirit; the spiritual image and likeness of God; the full representation of Mind." • Down through the ages mortals have been taught that the real man is a human product and that man is subject to all the ills of the flesh; subject to sickness and death. It is appalling to think of the centuries of such erroneous thinking about man,—thinking of him only as a physical product with its attending ills and limitations,—and to declare that such a product is the image and likeness of God. --When Jesus saw those who came to him for healing he looked beyond human physicality, beyond the material sense testimony to the real man. He beheld man as "idea" and instinctively knew that man, idea, the expression of God, is never absent, hence there is no place for anything expressing discord or any condition apart from God, good. • "In this perfect man the Saviour saw God's own likeness, and this correct view of man healed the sick" (Science and Health, p. 477). SECTION III: The Pharaoh fears the growth of the Israelites, and decrees the death of all male babies (Ex 1: 7-9, 22) TIME LINE AND AUTHOR: Passed down by oral traditions but attributed to Moses, 1445-1405 BC.
    [Show full text]
  • A Taste of Torah Ask the Rabbi
    Contiued on back on Contiued According to Judaism, everything everything Judaism, to According do ailments have to be suffered because because suffered be to have ailments do ShulWeek by Rabbi Boruch Lederman. Lederman. Boruch Rabbi by ShulWeek Adapted with permission from from permission with Adapted healing? Since everything is from G-d, G-d, from is everything Since healing? Dear Jennie, Dear for My flock – the children of Israel.” of children the – flock My for What is the Torah’s position on on position Torah’s the is What own flock, I want him to lead and care care and lead to him want I flock, own that undermine His intentions? intentions? His undermine that Dear Rabbi, Dear this is how he leads and cares for his his for cares and leads he how is this the maladies sent by G-d? But doesn’t doesn’t But G-d? by sent maladies the and understanding. Hashem said, “If “If said, Hashem understanding. and that’s G-d’s will? Or can we try to cure cure to try we can Or will? G-d’s that’s From: Jennie From: sheep needed to be treated with love love with treated be to needed sheep Malady or Medicine? or Malady Moshe realized that this little little this that realized Moshe Ask the Rabbi the Ask carried it back to the flock. flock. the to back it carried tired,” so Moshe lifted the sheep and and sheep the lifted Moshe so tired,” you are thirsty, you are probably also also probably are you thirsty, are you be selected by Hashem to take the the take to Hashem by selected be of beating the sheep, Moshe said, “If “If said, Moshe sheep, the beating of other than Moshe, the one who would would who one the Moshe, than other otherwise.
    [Show full text]
  • Traditions About Miriam in the Qumran Scrolls
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Department Classics and Religious Studies 2003 Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/classicsfacpub Part of the Classics Commons Crawford, Sidnie White, "Traditions about Miriam in the Qumran Scrolls" (2003). Faculty Publications, Classics and Religious Studies Department. 97. https://digitalcommons.unl.edu/classicsfacpub/97 This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in STUDIES IN JEWISH CIVILIZATION, VOLUME 14: WOMEN AND JUDAISM, ed. Leonard J. Greenspoon, Ronald A. Simkins, & Jean Axelrad Cahan (Omaha: Creighton University Press, 2003), pp. 33-44. Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford The literature of Second Temple Judaism (late sixth century BCE to 70 CE) contains many compositions that focus on characters and events known from the biblical texts. The characters or events in these new compositions are developed in various ways: filling in gaps in the biblical account, offering explanations for difficult passages, or simply adding details to the lives of biblical personages to make them fuller and more interesting characters. For example, the work known as Joseph andAseneth focuses on the biblical character Aseneth, the Egyptian wife of Joseph, mentioned only briefly in Gen 41:45, 50.' This work attempts to explain, among other things, how Joseph, the righteous son of Jacob, contracted an exogamous marriage with the daughter of an Egyptian priest.
    [Show full text]