Division of the Book of Exodus Into Fundamental Literary Units According to the Thought of Its Final Writer-Redactor Presentation of the Research Method Sequence
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Expository Preaching from the Book of Joshua
EXPOSITORY PREACHING FROM THE BOOK OF JOSHUA BSOT8301 Expository Preaching from the Old Testament Doctor of Ministry Seminar New Orleans Baptist Theological Seminary Fall Trimester August 31-September 2, 2020 Dr. Preston L. Nix Professor of Evangelism and Evangelistic Preaching Occupying the Roland Q. Leavell Chair of Evangelism Director of the Leavell Center for Evangelism and Church Health Director of Supervised Ministry Office: The Leavell Center for Evangelism and Church Health E-mail: [email protected] Phone: 504-816-8820 Dr. Jim Parker Professor of Biblical Interpretation E-mail: [email protected] Phone: 205-307-9831 Mission Statement New Orleans Baptist Theological Seminary and Leavell College prepare servants to walk with Christ, proclaim His truth, and fulfill His mission. Core Value Focus The seminary has five core values: Doctrinal Integrity, Spiritual Vitality, Mission Focus, Characteristic Excellence, and Servant Leadership. The core value focus for this academic year is Mission Focus: “We are not here merely to get an education or to give one. We are here to change the world by fulfilling the Great Commission and the Great Commandments through the local church and its ministries.” Curriculum Competencies All graduates of NOBTS are expected to have at least a minimum level of competency in each of the following areas: Biblical Exposition, Christian Theological Heritage, Disciple Making, Interpersonal Skills, Servant Leadership, Spiritual and Character Formation, and Worship Leadership. The curriculum competency addressed in this seminar is Biblical Exposition. Seminar Description This seminar offers a practical study of the Book of Joshua. Using the components of sound biblical exegesis and exposition, the focus of the seminar is to prepare the participants for careful study and effective expository preaching of the biblical text. -
Expansions on the Book of Deuteronomy
Expansions on the Book of Deuteronomy Introduction This document comes after the conclusion of another in the same “expansion” format, that is to say, Expansions on the Book of Romans. As noted in the Introduction there as well as in other texts from the Old and New Testaments, the word “expansion” suggests an expanding or fleshing out of the book at hand. It involves taking a certain liberty but at the same time not overstepping its bounds. So how are these bounds to be defined without devolving into fancifulness? It comes down to putting Deuteronomy at the service of lectio divina. That means a slow, deliberate and open-ended reading of the text quite alien to how we read nowadays with the goal of gaining information and then moving on to the next subject as quickly as possible. Lectio expressly has the text at the service of prayer, of disposing the reader to enter God’s presence. And this presence will act as a guide in expanding the text as well as not to overstep its bounds and devolve into personal interpretation. Such is the goal of this document as well as others relative to sacred scripture as posted on this home page. It can’t be stressed enough that without the intent of fostering God’s presence in our lives this and the other “expansion” texts are simply useless. Instead of going through Deuteronomy line by line as with Romans and some other biblical texts already online, the current document deals with each chapter, elaborating not especially on each verse but by taking a more general approach. -
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. -
JOSHUA: the LORD IS SALVATION Joshua’S Call Joshua 1:1-18 Layne Lebo June 12, 2016
JOSHUA: THE LORD IS SALVATION Joshua’s Call Joshua 1:1-18 Layne Lebo June 12, 2016 Today, we’re beginning our summer sermon series that will carry us through the end of August. Summer tends to be a very disjointed time at McBIC. People’s travel and vacation schedules, along with our church scaling back on some of our normal activities make it a challenge to stay connected during summer. Personally, I’m in the midst of a 5-week stretch where between vacation and some business trips I I’ll be spending time in North Carolina, Nashville, Kansas and Orlando. Realizing how disjointed things can get in June, July and August, we typically preach a summer-long series on a book of the Bible. That way, in the midst of people coming and going and a variety of people preaching, we have the constant of staying in one book of the Bible. To help you stay connected we’ve put together a simple bookmark that lists scriptures you can read whether you’re at home or on vacation that keep you in step with the passages we’re preaching on this summer. This summer we’ll be walking through the Old Testament Book of Joshua. Joshua is the 6th book in the Bible—coming immediately after the books known as the Pentateuch or the Law. Bible scholars aren’t sure who the author of Joshua is. It appears that parts of the book were written by Joshua himself, but other portions were likely passed along through generations of Jewish people as oral history. -
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. -
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.). -
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. -
The Exodus As Negotiation of Identity and Human Dignity Between Memory and Myth
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Stellenbosch University SUNScholar Repository Page 1 of 6 Original Research The Exodus as negotiation of identity and human dignity between memory and myth Author: The rendition of the exodus in the Old Testament is an excellent example of cultural memory Hendrik L. Bosman1 – a remembered past that resulted in collective memories that maintained the actuality or relevance of the past, without getting bogged down in the never ending agonising about the Affiliation: 1Department of Old and supposed ‘historical factuality’ of the past. In the Old Testament the exodus was remembered New Testaments, Faculty in diverging ways in different contexts and the ongoing need for identity and the influence of Theology, University of of trauma were but two factors that influenced the manner in which the exodus was recalled. Stellenbosch, South Africa Despite unfavourable connotations it is again suggested that the exodus functioned as a Note: founding myth in the evolving of Israelite and early Jewish identity. Such a heuristic goal This article is a revised will be less interested in establishing historically or archaeologically verifiable truth claims version of a paper delivered and more interested in how the memory of the exodus shaped identity and enabled human during the SBL International dignity in subsequent contexts of human suffering and oppression up to the present day. Conference held in Amsterdam in July 2012. The financial support provided by the Hope Project of Introduction the Faculty of Theology at Stellenbosch University is The interpretation of the book of Exodus in Africa and other post-colonial contexts has been an gratefully acknowledged. -
062720 Chukat
Chukat Year 5856-24 more Page !1 “decree or laws”" the “3rd & 7th Days” This weeks Torah Portions: Numbers 19:1-22:1, Judges 11:1-33, John 3:10-21" Torah “begins year 38 of the wilderness journey”. The 2nd Generation is about to cross-over along with Miriam, Aaron, Moses, Joshua, & Caleb. Messianic & Kingdom verses: Isaiah 9:7, 16:5, 24:19-23, Daniel 7:13-14, Amos 9:11, Micah 4:6-8, Acts 1:6, 15:16, etc. etc." Numbers 19:1-4 Yahweh says “This is the statute or LAW” FOREVER. " (Yahweh decrees it and you have no right to challenge it ) take the blood of a red cow (without blemish-solid red) and sprinkle it 7 times before the Tabernacle. (why 7 times-7 millennia when sin is present and atonement is necessary before the coming NHNE and 8th Millennium)" vs 6 Take cedar wood, hyssop, and crimson (scarlet) wool, the red heifer (no spot) and burn in the fire. Takes more than the red heifer. We must be & do like Yeshua our example." vs 9 Take the ashes and keep to use with sprinkling water to be used for purifications" vs 11 Anyone who touches a dead body is unclean for 7 days" note: The sages say that this is not some “magic act” to make an unclean spirit leave the person. They say that touching a dead person does not have any “spiritual” or “physical” e#ect on a person. The sages say the water of purification is a ceremony to do because Yahweh says to do it. -
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. -
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. -
Exodus at a Glance
Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 2: Exodus at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 2: Exodus at a Glance" (2017). The Owner's Manual File. 44. https://digitalcommons.liberty.edu/owners_manual/44 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. EXODUS AT A GLANCE This book describes Israel’s terrible bondage in Egypt, its supernatural deliverance by God, its journey from the Red Sea to the base of Mt. Sinai as led by Moses, the giving of the Law, the terrible sin of worshiping the golden calf, and the completion of the Tabernacle. BOTTOM LINE INTRODUCTION HOW ODD OF GOD TO CHOOSE THE JEWS! THE STORY OF HOW HE SELECTED THEM PROTECTED THEM, AND DIRECTED THEM. FACTS REGARDING THE AUTHORS OF THIS BOOK 1. Who? Moses. He was the younger brother of Aaron and Miriam (Ex. 6:20; Num. 26:59) who led his people Israel out of Egyptian bondage (Ex. 5-14) and gave them the law of God at Mt. Sinai (Ex. 20). 2. What? That books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.