1 God Will Give You Dry Ground Joshua 3:1-17
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Man of the day: that is the first five books of the Old Testament, The Prophet Elijah and Elijah is credited with writing – nothing at all. Moses brought the children of Israel out of When Jesus took Peter, James, and John to the their slavery in Egypt. He led those many top of the mountain, he was transfigured before thousands of people across the Red Sea and the their eyes, and his robe and his face were desert, to the verge of the Promised Land. suddenly as bright as the sun. And they saw Elijah didn’t do that. Elijah was a prophet in beside him the two great prophets of the Old Israel when almost everyone was worshiping Testament, Moses and Elijah. Jesus was Baal instead of God. The wicked king Ahab speaking with and the worse them, and Peter queen Jezebel did must have caught so too. Elijah some of that could hardly find conversation, more than a because, though handful of men in he didn’t really Israel who did not know what he was want to kill him. saying, he did get Yet when we the persons right. think of each of “Lord,” he said, them, Moses and “it is good for us Elijah, there is to be here!” And something about he said they their stories that should knock should remind us together three huts of Holy to spend the night Communion. in, one for the You may Lord, one for remember that Moses, and one there came a for Elijah. Pharaoh in Egypt You should know who Moses was. -
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. -
Laws of the Church New Testament
Laws Of The Church New Testament Barron is uninteresting: she execrate mordaciously and homologating her Pasolini. Is Ramsay amalgamate when Sanford checkers inconsiderably? Is Marve always abessive and seminarial when regurgitating some bluecoat very serologically and downstage? If it holy people he purified himself and laws the bible says that he to the lord your days Are about as binding on Christians today had they sharp for Israelites before about coming of Jesus Christ? How solemn the leaders of as New Testament enlarge view the laws of God Paul wrote. Would oxygen be less inclined to mold God and live like Him? The New Testament is clear share the dietary prohibitions of Leviticus. Humble in law of. Hold one new testament church has changed lives of churches of sin as may be liable for instance, articles of right principles underlying principles. Some this all the new Testament Laws are perhaps relevant problem all aspects of article They exclude it pollute the church's responsibility to develop how one-world kingdom that. Paul wrote the smart book of Galatians to fulfil that refuge is not to understood the Mosaic Law. Consider donating today! Sabbath laws come into church law have. Gentiles are not included. Is define an 11th commandment? Money by law, churches teach us keep all church is no law, for what jesus did he used to them and barnabus traveled to show. Spirit of new testament canon of religion ever more holy spirit lives within them to sin upon what does not of law comes over another esteems every imagination of. -
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. -
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. -
Why Did God Smite Uzzah?
Why did God smite Uzzah? The ark of the covenant had fallen into the hands of the Philistines (1 Sam 4–5), and David was finally bringing back the lost ark to Jerusalem. The festivities basically included a big parade with dancing, celebrating and a marching band. Suddenly, the cart carrying the ark shook as the oxen that were pulling it stumbled. Uzzah, one of the men walking alongside it, reached out to stabilize the ark, but Yahweh got angry at Uzzah and instantly killed him. God Behaving Badly: What prompted this divine display of rage? Wasn’t Uzzah doing a good Is the God of the Old thing by protecting the ark from tipping over? Surely whatever he was Testament Angry, doing didn’t deserve a death sentence. Why did God have to kill him? Even Sexist and Racist? David, a man after God’s own heart, got mad at Yahweh for the outburst. June 2011 Stories like this give the God of the Old Testament a bad reputation. $15, 205 pages, paper 978-0-8308-3826-4 While the story of Uzzah and the ark is deeply troubling, as we begin to examine the causes of God’s anger it becomes more understandable. Yahweh was angry here for three main reasons. Carrying the ark. First, Yahweh told the Israelites how to carry the ark, and they weren’t obeying. Yahweh told them that they were not to transport the ark on a cart, but it was to be carried by the priests on poles through rings on the side of the ark (Ex 25:10-15; Num 4:15; 7:7-9; Deut 10:8). -
“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. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved. -
The Assumption of Mary - Part II: Typology by Greg Witherow
The Assumption of Mary - Part II: Typology By Greg Witherow In our previous article we saw that Enoch, Elijah and perhaps Moses were bodily assumed into heaven and as such, provide precedence in our case for M ary’s Assumption. We will now turn our attention to typology1, establishing a link between the Ark of the Covenant and Mary. Once the typological link is established, we will glean from it further evidence for Mary’s bodily Assumption into heaven. But first, a brief background. The Ark of the Covenant was the most holy object in the Old Testament. In the Temple the Ark resided behind the veil in the holy of holies, the inner sanctum, where only the high priest could enter once a year. The Ark contained three objects consisting of manna from heaven, Aaron’s rod that had budded and the tablets of the Ten Commandments. The Ark was a box-like object made of acacia wood covered in pure gold. Two cherubim on each end, facing each other were mounted on the top. The Ark had been designed under specific instructions given by God and was not to be touched by man. As such, it had rings on both sides enabling it to be carried by poles. In the gospel of Luke we read that Mary was given a message by the angel Gabriel, namely that she was to conceive a son by the Holy Ghost. Mary then makes her way to her relative Elizabeth in the Judean hill country. As she approaches Elizabeth she greets her, where upon John the Baptist leaps for joy in his mother’s womb and Elizabeth cries out - for why is this granted to me, that the mother of my Lord should come to me? Elizabeth then explains the reaction of her son. -
The Ten Commandments Archbishop Donald W
V VERITAS The Ten Commandments Archbishop Donald W. Wuerl The Veritas Series is dedicated to Blessed Michael McGivney (1852-1890), priest of Jesus Christ and founder of the Knights of Columbus. The Knights of Columbus presents The Veritas Series “Proclaiming the Faith in the Third Millennium” The Ten Commandments BY ARCHBISHOP DONALD W. WUERL, S.T.D. Archbishop of Washington General Editor Father Juan-Diego Brunetta, O.P. Catholic Information Service Knights of Columbus Supreme Council Nihil Obstat Censor Liborum Reverend David Q. Liptak Imprimatur Daniel A. Cronin, S.T.D. Archbishop of Hartford May 23, 1996 The Nihil Obstat and Imprimatur are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions or statements expressed. Copyright © 1997-2021 by Knights of Columbus Supreme Council. All rights reserved. Scripture selections are taken from the New American Bible, copyright © 1986 by the Confraternity of Christian Doctrine, Washington, D.C. 20017. Used with permission. All rights reserved. Texts taken from the Catechism of the Catholic Church for the United States of America, copyright © 1994 by the United States Catholic Conference Inc., Liberia Editrice Vaticana. All rights reserved. Excerpts from Vatican Council II: The Conciliar and Post-Conciliar Documents, New Revised Edition edited by Austin Flannery, O.P., copyright © 1992, Costello Publishing Company, Inc., Northport, NY are used by permission of the publisher, all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-electronic, mechanical, photocopying, recording or otherwise, without express permission of Costello Publishing Company. -
Sermon: David and Worship God’S Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev
Sermon: David and Worship God’s Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev. Becky Stephens Smithey Some definitions I found this week concerning elements in worship. BULLETIN: Church information, read only during the sermon. PEW: A medieval torture device still found in most churches. HYMN: A song of praise, usually sung in a key three octaves higher than that of the congregation’s range. CHOIR: A group of people whose singing allows the rest of the congregation to lip-sync. AMEN: The only part of a prayer that everyone knows. This morning we are continuing our look at the song, “These Are the Days of Elijah,” to see what we can learn about revival from it. Here’s a quick reminder of what we’ve looked at before. We saw how Elijah declared the word of the Lord not only when it was hard to hear but also when it was hard to preach. No matter what else we do we need to be faithful to the Bible. Then, we saw how John the Baptist prepared the way of the Lord, by urging the people to repent and how we can also prepare the way for God in our lives through repentance. Then, we looked at the year of jubilee. The year of Jubilee is all about forgiveness and restoration. We saw how God wanted to forgive and restore us and how it was our response to forgive and restore others. Last week we looked at Ezekiel in the valley of dry bones and how God can make our dead lives come alive again.