Old Testament Tabernacle of Moses
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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 -
The Hidden Manna
Outline of the Messages for the Full-time Training in the Spring Term of 2012 ------------------------------------------- GENERAL SUBJECT: EXPERIENCING, ENJOYING, AND EXPRESSING CHRIST Message Fifty-Five In Revelation (4) The Hidden Manna Scripture Reading: Rev. 2:17; Heb. 9:4; Exo. 16:32-34 I. The hidden manna mentioned in Revelation 2:17 was hidden in a golden pot in the Ark within the Holy of Holies—Heb. 9:4; Exo. 16:32-34: A. Placing the hidden manna in the golden pot signifies that the hidden Christ is con- cealed in the divine nature—Heb. 9:4; Col. 3:1, 3; 2 Pet. 1:4. B. The hidden manna is for those who are intimate with the Lord, those who have forsaken the world and every separation between them and God; they come into the intimacy of God’s presence, and here in this divine intimacy they enjoy the hidden manna in the divine nature—Heb. 9:4; Rev. 2:17. C. Our experience of Christ should not merely be open but also hidden in the Holy of Holies, even in Christ Himself as the Ark, the testimony of God—Heb. 10:19: 1. The golden pot is in the Ark, the Ark is in the Holy of Holies, and the Holy of Holies is joined to our spirit; if we continually touch Christ in our spirit, we will enjoy Him as the hidden manna—4:16; 1 Cor. 6:17. 2. The hidden manna is for the person who remains in the innermost part of God’s dwelling place, abiding in the presence of God in the spirit—2 Tim. -
From Ark of the Covenant to Torah Scroll: Ritualizing Israel’S Iconic Texts
Syracuse University SURFACE Religion College of Arts and Sciences 2014 From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts Syracuse University Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation James W. Watts, "From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts," pre- publication draft, published on SURFACE, Syracuse University Libraries, 2014. This Book Chapter is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts [Pre-print version of chapter in Ritual Innovation in the Hebrew Bible and Early Judaism (ed. Nathan MacDonald; BZAW 468; Berlin: De Gruyter, 2016), 21–34.] The builders of Jerusalem’s Second Temple made a remarkable ritual innovation. They left the Holy of Holies empty, if sources from the end of the Second Temple period are to be believed.1 They apparently rebuilt the other furniture of the temple, but did not remake the ark of the cove- nant that, according to tradition, had occupied the inner sanctum of Israel’s desert Tabernacle and of Solomon’s temple. The fact that the ark of the covenant went missing has excited speculation ever since. It is not my intention to pursue that further here.2 Instead, I want to consider how biblical literature dealt with this ritual innovation. -
Fisher, Memories of The
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. -
“The Challenge of Change”
“The Challenge of Change” a sermon by Dr. William P. Wood First Presbyterian Church Charlotte, North Carolina December 31, 2006 Text: “…in those days, says the Lord, they shall no longer say, ‘The ark of the covenant of the Lord.’ It shall not come to mind, or be remembered, or missed; nor shall another one be made” (Jeremiah 3:16). This morning I want to hold before you two texts taken from the Old Testament. Both have to do with one of the most venerable institutions in ancient Israel: the Ark of the Covenant. The first text is from the book of Joshua, where we read, “Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until evening” (Joshua 7:6). The Ark of the Covenant was a sacred ark that Moses had made of wood. It contained the tables of the law (The Ten Commandments). The Ark of the Covenant symbolized the presence of God. It was often taken into battle with the people of Israel as a way of guaranteeing the presence of God in the midst of trouble. When King David was the ruler of Israel, he brought the Ark of the Covenant to Jerusalem. When King Solomon built his magnificent temple in Jerusalem, he placed the Ark of the Covenant in the center. It was the “holy of holies.” It symbolized the presence of God in the holy city. The second text is taken from the prophecy of Jeremiah. By this time 600 years had passed. Speaking of the Ark of the Covenant, Jeremiah had this to say: “In those days, says the Lord, they shall no more say, ‘The Ark of the Covenant of the Lord.’ It shall not come to mind, or be remembered, or missed; it shall not be made again” (Jeremiah 3:16). -
Lesson Four Joshua 3:1-17 Israel Crosses the River Jordan Key Concept: the LORD Is with Those Who Follow Him
Lesson Four Joshua 3:1-17 Israel crosses the River Jordan Key Concept: The LORD is with those who follow Him. Key Verse: Behold, the ark of the covenant of the LORD of all the earth is crossing over ahead of you into the Jordan. (Joshua 3:11) The Before Word: As Joshua and the Israelites are poised to cross the Jordan River and enter the land promised to their forefathers, GOD wants them to know that He is traveling with them. As you study Joshua 3, look for all the ways GOD shows the people that He is with them and all the ways He shows Joshua that He is with him. As you work through the scripture, record all the ways the LORD assured Joshua and the people that He was with them as they crossed over. This exercise is designed to increase your faith and your ability to see all the ways the LORD is traveling with you! Record all the ways the LORD assured the people and Joshua that He was with them as they crossed over the river. (Record the verse along with the assurance.) Assurances to the People Scripture Assurances to Joshua Scripture Questions for Joshua 3 1. 1. a. Where were the Israelites positioned? (3:1-2) b. For how long did they wait? 1. 2. a. Who was to lead the Israelites across the Jordan River? (3:3-4) b. What were they to carry? c. Why did the officers warn them to keep a distance of 2,000 cubits? d. What significance do you see in this arrangement? The Ark of the Covenant (Exodus 25:10-22) was constructed of acacia wood, overlaid with gold, covered with golden cherubim, and housed three articles: Aaron’s Rod of Budding, The Stone Tablets of the Law, and a Jar of Manna. -
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.). -
The Road to Jericho
Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey. © 2021 Living 10:31 Hanna Brinker The Road to Jericho April 15, 2021 “Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.” (Luke 10:30) Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real and would have been understood immediately by his listeners. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey famous for attacks by thieves and robbers. The road is about 20 miles long, and was steep, descending about 3000 feet from the Mount of Olives to sea level. It ran through a rocky area with plenty of caves, large boulders and other hiding places that provided robbers a place to lay in wait for defenseless travelers. Although Jesus leaves the man undescribed, the listeners, being Jewish, would naturally assume that he was a Jew. The lawyer, remember, has just asked Jesus ‘who is my neighbor’ – believing that the answer is a ‘fellow Jew.’ Jesus implies that the man who was beaten and robbed is a ‘neighbor’ even in the restricted sense of ‘fellow Jew.’ Since the man is stripped, he is unidentifiable. In Jesus’ day, a person was identified by the way they dressed and the way they spoke – their accent or dialect. -
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. -
Deeper Zone PDF Discover and Think
Over the past couple of months we’ve been trying hard not to get too close, haven’t we! Outside our homes we’ve been distancing ourselves from other people by 2 metres to make sure we don’t catch or pass on germs. In our story today the Israelites are told ‘Don’t get too close!’ too, but not to each other, to the Ark of the Covenant. This was because the big gold covered box represented the presence of God, so was very, very holy (special and good). Usually the ark rested in a tent and only the priests ever went past the thick curtain that separated off the area, called the ‘holy of holies’, where it was kept. In today’s story, the ark is carried in front of the people, and they are told to wash and pray before going in sight of it, and then to only go within 900 metres of it. (Take 9 BIG strides and then look back at how far that is. 10 times that is 900 metres.) They really had to treat God’s presence with RESPECT. We still need to treat God with respect - lots of it. But the good news is, we don’t have to think to ourselves, “Don’t get too close”, anymore. We can come as close to God as we want - he loves it when we do! Why? Because 2000 years ago, Jesus made a way for us. Look up this bible passage, to find out what he did: https://www.biblegateway.com/passage/?search=matthew+27+%3A+45-56&version=MSG Did you spot it in v 51? Jesus got rid of that thick curtain that was keeping the people away! Now anyone can come into God’s presence - even us! Wordsearch: https://sundayschoolzone.com/wp-content/uploads/2015/06/god_stopped_the_jordan_river_word_search.pdf Spot the difference: https://sundayschoolzone.com/wp-content/uploads/2015/06/god_stopped_the_jordan_river_spot_the_differences.pdf . -
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. -
Day 7 Thursday March 10, 2022 Temple Mount Western Wall (Wailing Wall) Temple Institute Jewish Quarter Quarter Café Wohl Museu
Day 7 Thursday March 10, 2022 Temple Mount Western Wall (Wailing Wall) Temple Institute Jewish Quarter Quarter Café Wohl Museum Tower of David Herod’s Palace Temple Mount The Temple Mount, in Hebrew: Har HaBáyit, "Mount of the House of God", known to Muslims as the Haram esh-Sharif, "the Noble Sanctuary and the Al Aqsa Compound, is a hill located in the Old City of Jerusalem that for thousands of years has been venerated as a holy site in Judaism, Christianity, and Islam alike. The present site is a flat plaza surrounded by retaining walls (including the Western Wall) which was built during the reign of Herod the Great for an expansion of the temple. The plaza is dominated by three monumental structures from the early Umayyad period: the al-Aqsa Mosque, the Dome of the Rock and the Dome of the Chain, as well as four minarets. Herodian walls and gates, with additions from the late Byzantine and early Islamic periods, cut through the flanks of the Mount. Currently it can be reached through eleven gates, ten reserved for Muslims and one for non-Muslims, with guard posts of Israeli police in the vicinity of each. According to Jewish tradition and scripture, the First Temple was built by King Solomon the son of King David in 957 BCE and destroyed by the Neo-Babylonian Empire in 586 BCE – however no substantial archaeological evidence has verified this. The Second Temple was constructed under the auspices of Zerubbabel in 516 BCE and destroyed by the Roman Empire in 70 CE.