Covenant Sequence in Leviticus and Deuteronomy
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Leviticus 16:1-34 Page 1
TWENTIETH MESSAGE, Leviticus 16:1-34 Page 1 TWENTIETH MESSAGE: THE DAY OF COVERINGS Leviticus 16:1-34 Introduction Leviticus 16 is a climax to everything that has gone before in the book of Leviticus. It is built on and combines much of what had been revealed previously in the messages from The Tabernacle. It tells of Israel’s great annual observance that came to be called the “Day of Atonement.” The Hebrew word translated “atonement” literally means “covering” (see comments on Lev. 1:4 in MESSAGE 1 under the heading to cover over him ). It refers to covering over a person or an object to protect it from the effects of sin. The word “atonement” in Christian theology refers to Jesus’ vicarious, substitutionary death to pay the penalty for sins for sinners. It applies to the pardon we receive from the penalty for our sins when we accept Jesus as our Savior. In Leviticus, the word “covering” applies to a different concept. It refers to protecting a person and his possessions from sins that come into his or her life after that person becomes a believer and is saved. “Covering” in Leviticus was granted to Israelites as the result of the person’s offering fire-offerings and performing many other actions in obedience to God. Covering did not occur from the grace of God only, as salvation does. It symbolized how God covered Israelite believers from their sins when they lived for Him, obeyed Him, and served Him. Therefore, the word is translated literally in these comments as “covering”, to avoid reading into it ideas it did not contain. -
Getting Started with Leviticus by Ted Hildebrandt Copyright © 2012
1 Getting Started with Leviticus By Ted Hildebrandt Copyright © 2012 Introduction to Leviticus The book of Leviticus is torah, a set of instructions designed to teach the priests and the people of Israel the ritual requirements for living in the presence of a holy God. The Hebrew title is taken from the first word of the Hebrew text, “and he called,” which tells little about the actual content of the book. The more common title of “Leviticus” comes from the translation of the Hebrew Old Testament into Greek (called the Septuagint/LXX ca. 200 BC) into the Latin Vulgate (ca. 420 AD) and eventually into English. The title should not, however, be understood as referring exclusively to the Israelite tribe of Levi. The term “Levite” occurs only three times in the book of Leviticus (Lev 25:32-33). However, priests [kohen], who were the direct descendants of Aaron, are referenced over 175 times in the 27 chapters of this book, despite it being the shortest book of the Pentateuch [Gen-Deut]. Thus the title “Leviticus” refers to the “Levitical priests” (cf. Deut 17:9, 18) although the book addresses the holiness of the whole people of God as well (Lev 15:2; 17:2), for Israel itself was to be a “kingdom of priests and a holy nation” (Exod 19:6). Leviticus moves away from the historical narrative approach that dominates Genesis and Exodus to a more instructional format, giving various rules, regulations, and requirements for maintaining holiness and cleanness and avoiding defilement, pollution, and uncleanness. It links into the greater narrative of the Pentateuch in its opening verse, where God speaks to Moses from the Tent of Meeting, or Tabernacle, upon which the glory-cloud of God’s presence had just descended (Exod 40; cf. -
An Outline of the Book of Leviticus Introduction Leviticus Is One of The
An Outline of the Book of Leviticus Introduction Leviticus is one of the most difficult books for the modern reader to grasp because it is so detailed and seemingly so archaic. But it describes very important aspects of Israel’s religious life. I. Law of Offerings, General Instructions .................................... 1:1-6:7 The text instructs the Jew as to the various offerings that he must bring to the altar, and the priest as to the basic procedure to do the offering. A. Introduction ........................................................................... 1:1-2 B. Burnt Offering ....................................................................... 1:1-17 1. A bull .............................................................................. 1:3-9 2. A sheep or goat ............................................................... 1:10-13 3. A bird, turtledove or pigeon............................................ 1:14-17 C. Grain Offering ....................................................................... 2:1-16 1. Fine flour with oil (some burned, some for priests) ........ 2:1-3 2. Baked or cooked with oil ................................................ 2:4-10 3. Regulations: no leaven, no honey, salt ........................... 2:11-13 4. Firstfruits whole grain .................................................... 2:14-16 D. Peace Offering (fat on top of burnt offering) ......................... 3:1-17 1. From the herd, male or female ........................................ 3:1-5 2. From the flock, male or female lamb -
Bible Book Club Leviticus
Bible Book Club Leviticus The book of Leviticus is a collection of laws most of which are focused around the question of how best to worship God. Right at the heart of Leviticus lies the principle of holiness. God is holy and so holiness describes the deep character of God. Leviticus describes both how God can be worshipped and how his people can themselves be holy, as a reflection of who God is in the world. How long will it take? Anything tricky? Reading time: 2 hours Well yes…the whole book of Leviticus. It is Short of time? Just read 1.1-17; 11.1-47; notoriously difficult to read and make sense of. 16.1-34; 26.1-46 Some tips that might help you make more sense Though in all honesty, this is the kind of book of it: that, hard though it is, you have to read all of if Leviticus is written into a particular context – you want to understand the mindset that lies ● the worship of God in the temple of Israel – behind it. the laws are designed to help people know how to worship God, both in the temple and in their daily lives. Try to look behind the laws for what they tell you about God and Genre about worship. ● A major theme in Leviticus is ‘purity’ and Law ‘impurity’. You should not confuse these with ‘good’ and ‘sinful’. The idea that lies behind the terms is that God is holy and pure but human beings, simply by living, would become unclean and so would be Inspiring quotes unable to come close to the holiness of God. -
The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)
THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God. -
Chapter Iii Malachi's Eschatological Figures
CHAPTER III MALACHI’S ESCHATOLOGICAL FIGURES: AN EXAMINATION OF MAL.3:1-5; 4:5-6 Ralph L. Smith argues that the Book of Malachi deals with four primary theological themes: covenant, cult (worship), ethical conduct (justice and morality) and the future.1 It is certain that the Book of Malachi contains a number of theological ideas such as God‟s covenantal love, His covenant, the ideal priesthood, the universalistic perspective,2 and the eschatological promises. The word “covenant” occurs six times in the book. O‟Brien argues, “Malachi employs much of the terminology, theme and form of the covenant lawsuit.” 3 In other words, the Book is a kind of the covenant lawsuit. Malachi, as the prophet and representative of the Lord, confronts the priests of Israel for their defilement, reminding them of a faithful priest--a messenger of the Lord--who rebukes the people of Israel for their unbelieving hypocritical worship and unethical conduct, requests them to restore true worship, and proclaims a message of hope by predicting the forerunner of the Lord who prepares the way before the Lord comes. Malachi is commissioned by God to participate in a divine dialogue between Him and His rebellious people who comprise the remnant of Israel. The time of Malachi is the era of covenant breach. The priests violate the covenant of Levi (2:1-9), and the people break the 1 Ralph L. Smith, “The Shape of Theology in the Book of Malachi,” Southwestern Journal of Theology, no. 30 (1987) 24-27. 2 Pieter A. Verhoef, The Books of Haggai and Malachi, New International Commentary on the Old Testament, ed. -
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. -
What Is the Dominant Theme of the Book of Deuteronomy? by Flora Richards-Gustafson, Demand Media
Education Menu ☰ What Is the Dominant Theme of the Book of Deuteronomy? by Flora Richards-Gustafson, Demand Media Deuteronomy is the fifth book of the Torah and of the Bible’s Old Testament. When translated from the Greek Septuagint, the word “Deuteronomy” means “second law,” as in Moses’ retelling of God’s laws. The dominant theological theme in this book is the renewal of God’s covenant and Moses’ call to obedience, as evident in Deuteronomy 4: 1, 6 and 13; 30: 1 to 3 and 8 to 20. Sponsored Link 5,000 Flyers - Only $98 Print 5,000 Flyers for Just $98! Superior Quality & Timely Delivery. overnightprints.com / Flyers People throughout the Bible refer to the Laws of Moses. Summary of Deuteronomy The accounts in Deuteronomy occur in Moab, 40 days before the Related Articles Israelites enter the Promised Land, Canaan. At 120 years old, What Is the Falling Action of "Percy Moses knew that he would soon die, so he took the opportunity to Jackson and the Titan's Curse"? issue a call to obedience and review God’s covenants. Moses recounts the experiences of the past 40 years in the wilderness, What Is the Falling Action of the Book restates the Ten Commandments, and gives the Israelites "Frindle?" guidelines to follow regarding different aspects of life. He tells the Books of the Old Testament in the people that he will die before they enter the Promised Land and English Order appoints Joshua to take his place. Moses gave the Israelites three reasons to renew their obedience to God: God’s history of What Is the Climax of the Book "Rascal?" goodness to his people, the goodness of God’s laws, and God’s unconditional promises of blessings for the future. -
Deuteronomy- Kings As Emerging Authoritative Books, a Conversation
DEUTERONOMY–KinGS as EMERGING AUTHORITATIVE BOOKS A Conversation Edited by Diana V. Edelman Ancient Near East Monographs – Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) DEUTERONOMY–KINGS AS EMERGING AUTHORITATIVE BOOKS Ancient Near East Monographs General Editors Ehud Ben Zvi Roxana Flammini Editorial Board Reinhard Achenbach Esther J. Hamori Steven W. Holloway René Krüger Alan Lenzi Steven L. McKenzie Martti Nissinen Graciela Gestoso Singer Juan Manuel Tebes Number 6 DEUTERONOMY–KINGS AS EMERGING AUTHORITATIVE BOOKS A CONVERSATION Edited by Diana V. Edelman Society of Biblical Literature Atlanta Copyright © 2014 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Offi ce, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Control Number: 2014931428 Th e Ancient Near East Monographs/Monografi as Sobre El Antiguo Cercano Oriente series is published jointly by the Society of Biblical Literature and the Universidad Católica Argentina Facultad de Ciencias Sociales, Políticas y de la Comunicación, Centro de Estu- dios de Historia del Antiguo Oriente. For further information, see: http://www.sbl-site.org/publications/Books_ANEmonographs.aspx http://www.uca.edu.ar/cehao Printed on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence. -
Introduction to the Book of Leviticus
The Book of Leviticus by William D. Barrick, Th.D. Bereans Sunday School Class Placerita Baptist Church 1.0 The Significance of the Book of Leviticus ? Why would we want to study a book that dedicates seven chapters to the sacrificial system of ancient Israel and five chapters to details concerning indelicate matters like the emission of a variety of bodily fluids? ? “It is perhaps the most neglected of the neglected biblical books.” — Samuel E. Balentine, Leviticus, Interpretation (Louisville, Ky.: John Knox Press, 2002), 1-2. Jewish children once commenced their biblical studies with the Book of Leviticus. — Bernard J. Bamberger, Leviticus, The Torah: A Modern Commentary, 5 vols. (New York: Union of American Hebrew Congregations, 1979), 3:xix. “Genesis is the book of beginnings, Exodus the book of redemption, and Leviticus the book of atonement and a holy walk. In Genesis we see man ruined; in Exodus, man redeemed; in Leviticus, man cleansed, worshiping and serving.” — Merrill F. Unger, The New Unger’s Bible Handbook (Chicago: Moody, 1984), 85. “Leviticus is thus a work of towering spirituality, which through the various sacrificial rituals points the reader unerringly to the atoning death of Jesus, our great High Priest. An eminent nineteenth-century writer once described Leviticus quite correctly as the seed-bed of New Testament theology, for in this book is to be found the basis of Christian faith and doctrine. The Epistle to the Hebrews expounds Leviticus in this connection, and therefore merits careful study in its own right, since in the view of the present writer it is pre- eminent as a commentary on Leviticus.” — R. -
SOCIAL JUSTICE and the VISION of DEUTERONOMY Peter T. Vogt* I
JETS 51/1 (March 2008) 35–44 SOCIAL JUSTICE AND THE VISION OF DEUTERONOMY peter t. vogt* i. introduction It has long been argued that the book of Deuteronomy presents a “human- itarian vision” for community life in Israel. Indeed, Moshe Weinfeld argues that “the primary aim of the Deuteronomic author is the instruction of the people in humanism, and in furtherance of this goal he adapts the various lit- erary traditions which were at his disposal.”1 Weinfeld divides the humanist laws of Deuteronomy into three major categories. They are: (1) Laws emphasizing the value of human life and human dignity. Ex- amples of these laws include the treatment of runaway slaves (Deut 23:16) and women war captives (Deut 21:10–14); restrictions on excessive corporal punishment, lest the victim be “degraded” (Deut 25:1–3); proper disposition of a corpse after an execution (Deut 21:22–23); and the regulation of the construction of roof parapets in order to minimize danger to human life (Deut 22:8). (2) Laws dealing with interpersonal social relations. These include calls for assisting aliens, orphans, widows, and the poor, as well as enjoining a positive attitude toward these marginal groups (Deuteronomy 15; etc.), reg- ulation of property rights (Deut 23:25), and warnings regarding the treat- ment of a hated wife and her son (Deut 21:15–16). (3) Laws dealing with the humane treatment of animals. Examples include prohibition of taking both mother and her young from the nest (Deut 22:6–7), and the requirement to refrain from muzzling an ox while it is treading out grain.2 Each category of laws may be seen as having a practical, human-centered basis rather than explicitly religious or theological ones, in Weinfeld’s view. -
Malachi 2015 Edition Dr
Notes on Malachi 2015 Edition Dr. Thomas L. Constable Introduction TITLE AND WRITER The name of the writer is the title of this book. "Malachi" means "my messenger." We know nothing of the prophet's parentage, ancestral or tribal roots, geographical origin, or other vocation. The name "Malachi" occurs nowhere else in the Old Testament, which is also true of the names "Jonah" and "Habakkuk." All we know is that Malachi received and communicated the word of Yahweh to the Jews of his day. Some scholars have tried to prove that "Malachi" was not the name of a prophet but the title of an anonymous prophet. None of the references to this book in the New Testament mention Malachi by name (cf. Matt. 11:10; Mark 1:2; Luke 7:27). The arguments for anonymity rest on four points.1 First, "Malachi" is a title rather than a name in its form. The Septuagint translators rendered it "my messenger" in 1:1. However, it could be a short form of a name such as Malachiyyah, "messenger of Yahweh." There are several other shortened forms of names similar to this in the Old Testament (e.g., 'abi in 2 Kings 18:2, cf. 'abiyyah in 2 Chron. 29:1; and 'uri in 1 Kings 4:19, cf. 'uriyyah in 1 Chron. 11:41). Second, the Targum did not consider Malachi the writer but ascribed this book to Ezra. The Targum is an ancient Aramaic translation and paraphrase of the Old Testament. The Talmud credited Mordecai with writing it. The Talmud is a Jewish interpretation of the Old Testament compiled between 450 B.C.