DOCSLIB.ORG

Fisher, Memories of The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past By Daniel Shalom Fisher A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ronald Hendel, Chair Professor Robert Alter Professor Benjamin Porter Professor Daniel Boyarin Professor Ann Swidler Summer 2018 Copyright © 2018 by Daniel Shalom Fisher, All Rights Reserved. 1 Abstract Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past by Daniel Shalom Fisher Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Ronald Hendel, Chair This dissertation constructs a cultural biography of the Ark of the Covenant, exploring through it the close, but often complicated, relationships that have existed between objects and collective memory in Biblical and ancient Jewish societies. The project considers the different ways in which Biblical writers and interpreters have remembered the Ark as a “real thing,” forming it, mobilizing it, and making meaning with it—largely in its absence after its likely loss in the 6th century BCE. From Exodus to Chronicles and in works of biblical interpretation through the Mishnah, this project explores how these writers reimagine the Ark to craft visions for their people’s future through their people’s past. The project is structured around five interrelated case studies from the Ark’s mnemohistory, considering different dimensions of cultural memory’s entanglement in material culture. Each case study draws upon and enriches text-, source-, and redaction-critical approaches, investigating the growth and reshaping of biblical writings as creative memory work. Chapter 1 discusses the dynamics of texts, cultural memory and material culture in biblical literature with particular focus on Jer 3, where a textualf expansion to an early prophetic oracle calls on Israel to forget the Ark. Chapters 2 and 3 consider the contrasting narratives of the Ark’s construction in Deuteronomy (10:1–5, 8–9; 31:25–27) and Priestly writings (Exod 16:34–36; 25; 37; Lev 16; Num 7:89; 17:21–28). The two different contexts that these documents provide for the Ark empower it as a real thing to metonymically represent two different versions of the past, enabling its use as a symbol by Priestly writings and Deuteronomy in the realization of their contrasting visions of Israel’s present and future. Chapter 4 focuses on the literary growth and revision of biblical writings as memory work, analyzing three editions of the Ark’s installation in the Temple: 1 Kgs 8, 3 Kgdms 8, and 2 Chr 5. Chapters 5 and 6 explore considerations of the Ark’s loss in the Ark Narrative (AN; 1 Sam 4:1b–7:1) and ancient Jewish and Rabbinic writings. Chapter 5 focuses on AN, which tells the story of the Ark’s (temporary) loss in battle to the Philistines. While the Ark’s triumphant return to Israel in AN implies that the Ark was not truly lost, the text makes the Ark’s loss thinkable. Chapter 6 explores reactions to the Ark’s loss in ancient Jewish and early Rabbinic writings. The Hebrew Bible is curiously silent on the Ark’s 2 fate. Midrashic ancient Jewish and Rabbinic interpretation fill this lacuna by positing the Ark’s survival and imminent return in the End Times. This apocalyptic deferral of the Temple’s ultimate restoration capitalizes upon the Ark’s presumed reality and absence. As memories of the Ark shift towards the apocalyptic future, “old things” like the Ark continue to occupy central roles in the self-fashioning of biblical societies. This dissertation explores the ways and forms that the lost Ark lives on in biblical societies: its lives, its afterlives, and the broad relationships between cultural memories and material culture that underlie all aspects of religious life. i For Dana ii CONTENTS TABLES ......................................................................................................................................... v ABBREVIATIONS ....................................................................................................................... vi ACKNOWLEDGEMENTS ........................................................................................................... ix 1. REMEMBERING WITH THE ARK ......................................................................................... 1 I. History of Scholarship .............................................................................................................. 4 I.1 Select Historical and Literary Approaches to the Ark ........................................................ 5 I.2. Remembering the Ark in the Hebrew Bible and Ancient Biblical Interpretation .............. 9 II. Objects, Absence, and the Construction of Lieux de Mémoire ............................................. 10 II.1. Material and Non-material Lieux de Mémoire ............................................................... 14 III. Conclusions ......................................................................................................................... 20 2. CONSTRUCTING THE ARK, CONTESTING ISRAEL I: THE ARK IN DEUTERONOMY ....................................................................................................................................................... 22 I. Introduction ............................................................................................................................ 23 II. The Ark in Deuteronomy ...................................................................................................... 24 III. Cultic Innovation and Memory in Deuteronomy ................................................................ 25 IV. Mnemohistory: Deuteronomy and the Elohistic (E) Stratum of Exod 34:1–28 .................. 28 IV.1. The Itinerary Fragment in Deut 10:6–7 ........................................................................ 31 IV.2. The J Theophany and Prayer (Exod 34: 2–3, 4, 5aβ–9, 27) .......................................... 32 IV.3. The Legal Collection in Exod 34:10–26 ....................................................................... 33 IV.4. The E Stratum of Exod 34:1–28 and Deuteronomy’s Ark ............................................ 34 IV.5. Preliminary Conclusions on the Mnemohistory of the Ark in Deut 10:1–5, 8–9 ......... 40 V. Poetics of the Representation of the Ark in Deuteronomy ................................................... 40 V.1. The Ark, the Tablets, and Deuteronomy’s Legal Collection ......................................... 41 V.1.a. Why the Law? Deut 31 and Moses’s Law ............................................................... 42 V.2. The Ark and Moses ........................................................................................................ 44 V.3. The Ark and Horeb ......................................................................................................... 46 V.4. The Ark and the Calf ...................................................................................................... 48 V.4.a. The Calf as a Lieu de Mémoire in Deuteronomy ..................................................... 49 V.4.b. The Ark and the Calf, Inverted Lieux de Mémoire .................................................. 51 VI. Conclusions ...................................................................................................................... 52 3. CONSTRUCTING THE ARK, CONTESTING ISRAEL II: THE ARK IN PRIESTLY WRITINGS ................................................................................................................................... 54 I. The Ark in P: An Overview and Interpretive Key ................................................................. 55 iii I.1. Notes on the Date of P ..................................................................................................... 59 I.2. Notes on P and Priestly Ritual as Memory Work ............................................................ 60 II. The Commission, Construction, and Contribution of the Ark in P ...................................... 61 II.1. The Commission and Construction of the Ark in P ........................................................ 61 II.1.a. The Ark and its kappōreṯ in Exod 25 and 37 ............................................................ 63 II.1.a.i. Differences between the MT and LXX of Exod 35–40 ...................................... 64 II.1.a.ii. Physical Properties of the Priestly Ark .............................................................. 65 II.1.a.iii. Inside the Ark: The ʿēḏuṯ .................................................................................. 66 II.1.b. The Priestly Ark and the Power of Description ....................................................... 68 II.2. The Ark and the Revelation of the Priestly Ritual System ............................................. 69 III. The Jar and the Staff: Before the ʿēḏuṯ, Before YHWH ..................................................... 72 III.1. The Ark and the Jar of Manna ....................................................................................... 72 III.2. The Ark and Aaron’s Flowering Staff ........................................................................... 73 IV. The Ark between Sinai and Zion ......................................................................................... 74 V. Conclusions .........................................................................................................................
Recommended publications
  • The Word and Words in the Abrahamic Faiths

    The Word and Words in the Abrahamic Faiths

    Messiah University Mosaic Bible & Religion Educator Scholarship Biblical and Religious Studies 1-1-2011 The Word and Words in the Abrahamic Faiths Larry Poston Messiah College, [email protected] Linda Poston Messiah College, [email protected] Follow this and additional works at: https://mosaic.messiah.edu/brs_ed Part of the Library and Information Science Commons, and the Religion Commons Permanent URL: https://mosaic.messiah.edu/brs_ed/6 Recommended Citation Poston, Larry and Poston, Linda, "The Word and Words in the Abrahamic Faiths" (2011). Bible & Religion Educator Scholarship. 6. https://mosaic.messiah.edu/brs_ed/6 Sharpening Intellect | Deepening Christian Faith | Inspiring Action Messiah University is a Christian university of the liberal and applied arts and sciences. Our mission is to educate men and women toward maturity of intellect, character and Christian faith in preparation for lives of service, leadership and reconciliation in church and society. www.Messiah.edu One University Ave. | Mechanicsburg PA 17055 Running head: THE WORDPoston AND and WORDS Poston: The Word and Words in Abrahamic Faiths “The Word and Words in the Abrahamic Faiths” Linda and Larry Poston Nyack College Published by Digital Commons @ Kent State University Libraries, 2011 1 Advances in the Study of Information and Religion, Vol. 1 [2011], Art. 2 THE WORD AND WORDS Abstract Judaism, Christianity, and Islam are “word-based” faiths. All three are derived from texts believed to be revealed by God Himself. Orthodox Judaism claims that God has said everything that needs to be said to humankind—all that remains is to interpret it generation by generation. Historic Christianity roots itself in “God-breathed scriptures” that are “useful for teaching, rebuking, correcting and training in righteousness.” Islam’s Qur’an is held to be a perfect reflection of the ‘Umm al-Kitab – the “mother of Books” that exists with Allah Himself.
  • Bible Challenge 2014 Going Deeper – Questions for Readings Week 6

    Bible Challenge 2014 Going Deeper – Questions for Readings Week 6

    Bible Challenge 2014 Going Deeper – Questions for Readings Week 6 What is the covenant that is made between God and the Israelites at Mount Sinai? What does God promise the Israelites? What do the Israelites promise God? How do the Ten Commandments fit into this covenant agreement? (Exodus 19:1-20:17; 23:23-24:8) List the Ten Commandments (Exodus 20:1-17). What is the meaning and purpose of each commandment? Which commandment or commandments do you find easiest to obey and follow? Why? Which are the most difficult for you to obey and follow? Why? How does God appear to the Israelites on Mount Sinai? How do they react to God’s presence? How does this impact the relationship between God and the Israelites? (Exodus 20:18-20) Why do you think the laws in Exodus 21-23 (which follow the Ten Commandments) are so detailed in nature? What would they have meant for the Israelites who came out of slavery in Egypt? What, if anything, do these laws mean for you today? Was there one particular law in these chapters that caught your attention more than some of the others? Why? What are the three festivals that the Israelites are supposed to hold each year (Exodus 23:14-19)? What is the purpose of each festival? What is the Tabernacle? Why was it so important to the Israelite community in the wilderness? Why do you think the instructions for its construction were so detailed? Who was allowed in the Tabernacle? Why? Who was not allowed in the Tabernacle? Why? (Exodus 25-29) What is contained in the Ark of the Covenant (Exodus 25:10-16)? What was the purpose
  • 477 Appendix 3B, I. NAMES Supplemental Listing ABIAH

    477 Appendix 3B, I. NAMES Supplemental Listing ABIAH

    Appendix 3B, I. NAMES Supplemental Listing Note: This listing primarily offers additional avenues for comparison. Many of its names are explored in other segments (e.g. citations related to post-exilic proceedings are referenced in Appendix 3B, II, Detail A). Biblical encyclopedias comparable to those employed in this work will enable locating verses for some few items not referenced elsewhere in this work. ABIAH - see Abijah/Abijam. ABIEL - see Jehiel[/Abiel]. ABI-EZER (1) (a) (Manasseh-Machir-) Gilead and Gilead’s sister, Hammoleketh/Hammolecheth; (Hammoleketh-) Abiezer. 1 Chronicles 7:17-18; (b) (Asenath + Joseph-Manasseh-Machir-Sons of Gilead-) Jeezer/sons of Abiezer. Numbers 26:28-30; Joshua 17:1-2; (c) (Aaron-Eleazar-Phinehas-) Abiezer/Abishua in the chief priest line; (d) (Joash, the Abiezrite-) Judge Gideon; Judges 6:11--refer to Appendices 1C, sub-part VI, C, and 3B, II, sub-part II, A, and Attachment 1. (2) Ophrah of the Abi-ezrites.” Judges 6:24, 8:32. (3) Abiezer “the Anethothite/[Anathothite]” “of the Benjaminites”--one of king David’s 37 most valiant captains; head of a divisional force of 24,000 that served the king the ninth month of the year. 2 Samuel 23:27; 1 Chronicles 11:28, 27:12. ABIJAH/ABIAH/ABIJAM (1) (Benjamin-Becher-) Abiah. 1 Chronicles 7:8. (2) (Abiah/Abijah + Hezron -) Ashur, “father of Tekoa.” Refer to Appendix 1C, Attachment 1, at fn. 20. (3) “[T]he name of his/[Samuel’s (+ Hannah) ] son firstborn Joel, and the name of his second Abiah[/Abijah].” 1 Samuel 8:2; 1 Chronicles 6:28; refer also to Elkanah, this appendix.
  • Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran

    Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran

    PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS FROM QUMRAN By ROBERT E. JONES III, B.A., M.Div. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Robert E. Jones III, June 2020 McMaster University DOCTOR OF PHILOSOPHY (2020) Hamilton, Ontario (Religious Studies) TITLE: Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran AUTHOR: Robert E. Jones III, B.A. (Eastern University), M.Div. (Pittsburgh Theological Seminary) SUPERVISOR: Dr. Daniel A. Machiela NUMBER OF PAGES: xiv + 321 ii ABSTRACT My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls.
  • Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The

    Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The

    Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.
  • Hannah's Prayer

    Hannah's Prayer

    40 days in 1 SAMUEL Titles in 40 Days Series 40 Days in 1 Samuel 40 Days in Mark 40 Days in Psalms (release March 2021) 40 Days in 1 Corinthians (release March 2021) 40 days in 1 SAMUEL DUANE GARRETT — edited by — WILLIAM F. COOK III Copyright © 2020 by B&H Publishing Group All rights reserved. Printed in the United States of America 978-1-5359-9346-3 Published by B&H Publishing Group Nashville, Tennessee Dewey Decimal Classification: 242.5 Subject Heading: DEVOTIONAL LITERATURE / BIBLE. O.T. 1 SAMUEL—STUDY AND TEACHING / CHRISTIAN LIFE Unless otherwise noted, all Scripture quotations are taken from the Christian Standard Bible®, Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers. Also used: New Revised Standard Version Bible (nrsv), copyright © 1989 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Cover illustration by bweetRenie/shutterstock 1 2 3 4 5 6 • 23 22 21 20 Contents Preface ................................................vii Day One: Hannah’s Prayer .................................1 Day Two: Hannah’s Praise .................................5 Day Three: Samuel’s Childhood at Shiloh .....................9 Day Four: Samuel’s Calling................................13 Day Five: Israel’s Defeat . 17 Day Six: Dagon’s Humiliation..............................21 Day Seven: The Ark’s Return ..............................25 Day Eight: Israel’s Victory.................................29 Day Nine: Israel’s Request.................................33 Day Ten: Saul’s Search ................................... 37 Day Eleven: Samuel’s Message ............................. 41 Day Twelve: Saul’s Anointing . 45 Day Thirteen: Saul’s Elevation to Kingship .
  • Saint Zechariah

    Saint Zechariah

    Saint Zechariah Priest, Prophet, Martyr Zechariah was a priest in the division of Abijah, After Elizabeth had given birth to their son, she one of the twenty-four priestly divisions formed during named him John as the Angel Gabriel had commanded. the reign of King David to minister at the Temple in At the time it was customary to name children after a Jerusalem. Each of the orders was responsible for member of the family, but no one in their family was ministering during a different week and Sabbath. Each named John so they went to ask Zechariah what he wished division would begin their service at midday during the to name the child. When he wrote on a tablet that John Sabbath before the time when they would perform the was his name, Zechariah’s muteness was cured and he morning sacrifice. From then on, they would serve in the named their child John. Zechariah then began to prophesy temple, offering the daily sacrifices and administering the about the messiah and his son in a prayer which became Priestly Blessings to the people, with their service ending known as the Benedictus. at midday on the following Sabbath after they had Less than a year after the birth of their son, King performed the morning sacrifice. Herod ordered a census be taken at the command of the As a member of the priestly line of Israel, Emperor of the Roman Empire, Augustus Caesar. Zechariah was well respected along with his wife Zechariah and Elizabeth remained where they lived while Elizabeth who was also from one of the priestly lines of many others around them had to travel to their hometown Israel.
  • Exodus 20: 1-17 March 7, 2021 – Lent 3 Stacy Carlson Mystery And

    Exodus 20: 1-17 March 7, 2021 – Lent 3 Stacy Carlson Mystery And

    Exodus 20: 1-17 March 7, 2021 – Lent 3 Stacy Carlson Mystery and Meaning in Stone Good morning everyone. No matter what tradition we come from, most of us probably know this passage from Exodus, at least as the headline we call the Ten Commandments. These are ten rules or laws for how we should behave. They seem especially important during Lent, don't they? Yes, but perhaps not in the way we might think, because when a story is familiar, sometimes it doesn’t seem as meaningful the second and third time around as it was the first. We think we have learned all there is to know. So it might be with the Ten Commandments. But today, let’s try to look at them differently. One way is to think more about the stone tablets. Were they gray? Brown? Were they red clay? How much did they weigh? Did God chisel them letter by letter, or in a big flash all at once? Do we know if the commandments were divided equally – five and five -- between the tablets? And don't we wonder what the Israelites thought when Moses came down carrying stone tablets from a mountain shrouded in clouds, but also bursting with thunder and fire? Even if we knew the answers to all those questions, what new lesson can we learn today? I believe there is still mystery and meaning in these two stone tablets. What if we imagine the world after the pandemic? Imagine we're gathered outside a Metro station in DC. Let's say Dupont Circle.
  • Exodus 202 1 Edition Dr

    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.).
  • Ngoma Lungundu: an African Ark of the Covenant1

    Ngoma Lungundu: an African Ark of the Covenant1

    102 Le Roux: Ngoma Lungundu OTE 22/1(2009), 102-125 Ngoma Lungundu: an African Ark of the Covenant1 MAGDEL LE ROUX (UNISA) ABSTRACT The Lemba in Southern Africa are a specific group with unique tra- ditions regarding Israelite origins. Their oral traditions also contain significant information on the leading role their priestly family played on their journey from the North into the Arabian Peninsula and eventually into Africa. They blazed their trail southwards into Africa as traders, with the ngoma lungundu (“the drum which thun- ders”) playing a very similar role to that of the Ark of the Covenant. Striking parallels between the two traditions as well as a possible link between these two narratives are scrutinised. This study shows how the Lemba have constructed their own set of beliefs around Biblical myths in the context of marginalisation among other Afri- can communities. Their oral culture constitutes their world-view and self-understanding or identity. It incorporates the role of oral traditions, history and historiography. One could draw parallels between orality in early Israelite and African religions. The recipro- city between orality and inscripturation of traditions yields valuable information regarding the possible development of traditions in the Old Testament. A INTRODUCTION In the spirit of the year of the drum in Africa (2008), this article celebrates the mysterious and fearsome role that the ngoma lungundu played in African tradi- tion. Bloomhill is convinced that “no other legend is so imbued with the mystic enthralment of African folklore as that of Ngoma Lungundu” (“the drum that thunders”; 1960:165). The Lemba2 in Southern Africa are a very specific group with unique traditions regarding Israelite extraction.
  • Joshua 5:13-6:27 INTRODUCTION: Jericho Was a City Near the Dead Sea and the Jordan River

    Joshua 5:13-6:27 INTRODUCTION: Jericho Was a City Near the Dead Sea and the Jordan River

    Joshua and the Conquest of Jericho TEXT: Joshua 5:13-6:27 INTRODUCTION: Jericho was a city near the Dead Sea and the Jordan River. As the Israelites crossed over the Jordan River, they came first to the city of Jericho. They would not be able to go any further into the Promised Land unless they went through Jericho. They knew. God knew it. Jericho would be a city specifically cursed by the Lord. The Jews were to conquer the city, but they were not to take any of the possessions of the city for themselves. However, the city had huge walls. The border of the city was actually two huge walls, one inside the other. The walls were so thick that six horses and a chariot could travel along the top of the walls. Houses were built into and between the walls, and many people, such as Rahab the harlot, lived in these houses. God commanded Joshua and Israel conquer this city. Bear in mind, they had no army. They had been in the wilderness for forty years. They simply had God’s command to take the city, and God gave it to them in a miraculous way. How could an untrained band of wilderness wandering travelers defeat a well-armed army in a fortified city? It happened because…. I. THEY HAD FAITH IN GOD’S COMMANDER A. The people knew God put Joshua in charge – They had all seen when God met with Moses and Joshua and turned over the leadership of the nation from Moses to Joshua.
  • Moses Meets God on the Mountain 10 – 16 OCT 2017

    Moses Meets God on the Mountain 10 – 16 OCT 2017

    Moses Meets God on the Mountain 10 – 16 OCT 2017 EX 19 - 40 Week 4 --- 46 Weeks to Go God reveals, through Moses, his law and how he is to be worshipped. The Mosaic covenant (the 10 commandments and the Book of the Covenant) reveal God’s justice and righteousness, basic principles of ethics and morality, people’s choice and responsibility, and God’s concern for the poor, helpless and oppressed. God’s desire to be present among his people is revealed in the construction and regulations regarding the tabernacle and worship. Exodus emphasizes God’s holiness.. The central character of this book, Moses, is the mediator between God and his people, pointing ahead to Christ our own great mediator. Weekly Reading Plan Outline Day 1: EX 19:1 – 21:36 The Covenant at Sinai (Days 1-7) Day 2: EX 22:1 – 24:18 Divine Worship (Days 2-7) Day 3: EX 25:1 – 27:21 God’s Glory (Day 7) Day 4: EX 28:1 – 29:46 Day 5: EX 30:1 – 32:35 Day 6: EX 33:1 – 35:35 Day 7: EX 36:1 – 40:38 Key Characters Key Locations Key Terms Moses Mt. Sinai Covenant Aaron The desert Ten Commandments The Tabernacle Tabernacle Joshua Priests The Israelites The Law Bezalel Sabbath Oholiab Holy, Holiness Offerings Book of the Covenant Ark of the Covenant Cloud of glory Key Verses You yourselves have seen what I did to Egypt and how I carried you on eagles’ wings and brought you to myself. Now the, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine.