From Egypt to Sinai Exodus 12:37, 40 the Israelites' Departure from Egypt

Total Page:16

File Type:pdf, Size:1020Kb

From Egypt to Sinai Exodus 12:37, 40 the Israelites' Departure from Egypt THE ISRAEL it ES ’ TRAVELS FROM EGYP T T O CANAAN 1 From Egypt to Sinai Exodus 12:37, 40 The Israelites’ departure from Egypt after 430 years. Exodus 14:26–31 Deliverance through the sea. Exodus 15:22–25 In the Wilderness of Shur; bitter waters made sweet. Exodus 16 Manna and quail provided. Exodus 17:1–13 Israel’s defeat of Amalek at Rephidim. Moses’ hands held up by Aaron and Hur. Exodus 18 Jethro’s visit to Israel; judicial authority delegated. At Mount Sinai Exodus 19 In 3rd month: arrival at wilderness of Sinai; covenant made. Exodus 20—23 Laws given: the “Covenant Code.” Exodus 24:1–8 Covenant ratified with blood. Exodus 31 Workmen appointed to build tabernacle. Exodus 32 Sin: worship of the golden calf. Exodus 35:4—39:42 Tabernacle constructed and priestly garments made. Exodus 40:17 1st day, 1st month, 2nd year: tabernacle completed and filled with God’s glory (40:34). Leviticus Laws found in Leviticus given during the year at Sinai. Leviticus 8—10 Consecration of the priesthood; offering of sacrifices; Nadab andAbihu’s sin. Leviticus 24:10–23 Death of a blasphemer. Numbers 1:1—4:49 1st day, 2nd month, 2nd year: census taken. Numbers 7:2–88 Offerings for the tabernacle made by the various tribes after its completion. Numbers 10:11, 12 20th day, 2nd month, 2nd year: people’s departure from Sinai. From Sinai to Kadesh Numbers 11:1–3 People’s complaints and punishment. Numbers 11:4–35 People’s murmuring; God’s provision of quail; plague. Numbers 12:1–15 Miriam and Aaron’s rebellion. In the Wilderness Around Kadesh for 38 Years Numbers 12:16—13:33 Israel’s encampment in the wilderness of Paran; spies sent from there; the spies’ return to Paran, at Kadesh (13:26), and their evil report. Numbers 14:1–35 People’s murmuring and God’s announcement that all 20 and above in age would die in the wilderness (except Joshua and Caleb). Numbers 14:39–45 Israel’s defeat by the Amalekites and Canaanites. Numbers 15:32–36 Man stoned for breaking the Sabbath. Numbers 16:1–50 Rebellion and death of Korah, Dathan, and Abiram. Numbers 17:1–11 God’s testimony to Moses’ and Aaron’s right to lead. Numbers 20:1 At Kadesh in the wilderness of Zin, 1st month of 40th year: Miriam’s death. Numbers 20:2–13 Water for the people; Moses’ sin. Deuteronomy 1:46 At Kadesh many days. Deuteronomy 2:1–3, 14 Going into the wilderness; staying “many days” around the hill country of Seir before God’s command to turn northward; leaving Kadesh to wander in the wilderness for 38 years before crossing Wadi Zered (Num. 21:10–12). To the Plains of Moab Numbers 20:14–21 Israel denied passage through Edom. Numbers 20:22–29 From Kadesh to Mount Hor; Aaron’s death. Numbers 21:1–3 Israel’s defeat of the King of Arad in the Negev. Numbers 21:4–9 Murmurers bitten by serpents. Numbers 21:21–35 Sihon and Og defeated; Israel’s settling their land (21:31, 32). 1Adapted from Coy Roper, Notes on the Old Testament (Nashville: Roper Publishing Co., 1989), 36–37. In the Plains of Moab Numbers 22—24 Israel in the plains of Moab (22:1): Moab, Midian confronted by Israel; Balak, Balaam. Numbers 25:1–5 In Shittim: people slain because of sin. Numbers 25:6–18 Israelite man and Midianite woman slain; Israel commissioned to be hostile to the Midianites. Numbers 26:1–51 Second census taken. Numbers 27 The case of Zelophehad’s daughters; Joshua chosen to succeed Moses. Numbers 31 Destruction of the Midianites. Numbers 32 Settlement of some of the Israelites on the east side of the Jordan River. Numbers 33:1–40 Summary of Israel’s travels (see 33:38). Numbers 33:50–56 Israel commanded to drive out the Canaanites. Deuteronomy 3:27, 29 Israel camped opposite Beth-peor: Moses allowed to look at Promised Land but not to enter. Deuteronomy Speeches delivered by Moses to Israel, rehearsing the Law and exhorting the people to obey the Law in the Promised Land. Deuteronomy 34 Moses’ death. Entrance into Canaan Joshua 1—3 After elaborate preparations, Israel’s crossing the Jordan River into Canaan, led by Joshua, 10th day, 1st month, 41st year. © Resource Publications, Searcy, AR, 2012. All rights reserved. Permission is granted for use in teaching and preaching..
Recommended publications
  • Beshalach (When He Sent)
    An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Beshalach (When He Sent) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh.
    [Show full text]
  • Immorality on the Border Lesson #11 for December 12, 2009 Scriptures: Numbers 25; 31; Deuteronomy 21:10-14; 1 Corinthians 10:1-14; Revelation 2:14
    People on the Move: The Book of Numbers Immorality on the Border Lesson #11 for December 12, 2009 Scriptures: Numbers 25; 31; Deuteronomy 21:10-14; 1 Corinthians 10:1-14; Revelation 2:14. 1. This lesson is a discussion about the disastrous results of Balaam’s work with the people of Midian and Moab and the seduction of the children of Israel leading to the death of 24,000 Israelites. It is a lesson about things that “nice people” do not talk about. 2. By the time of the “encounter” with Balaam, the children of Israel–who forty years earlier had been frightened terribly by the report of the ten spies–had seen God work with their soldiers in conquering three nations and were resting at ease in the small plain east of the Jordan River where they could look across the river and see Jericho a few miles away. 3. What were they waiting for? Was Moses busy writing the book of Deuteronomy–a summary of three sermons that Moses was asked to give to the children of Israel? Were they working out the details of the division of the land of Canaan? How did they divide up a land that none of them–except for the parts that Caleb and Joshua had “spied out”–had ever seen? They had no pictures and no maps. They had only what God may have shown Moses. Surely, God understood the hazard that was present in that setting of idleness. Why do you think He allowed them to camp there for some time? They were camped in a small flat area below the hills of Moab.
    [Show full text]
  • Hebrew 7602 AU17.Pdf
    Attention! This is a representative syllabus. The syllabus for the course you are enrolled in will likely be different. Please refer to your instructor’s syllabus for more information on specific requirements for a given semester. HEBREW 7602 STUDIES IN HEBREW PROSE: THE PROBLEM OF EVIL IN BIBLICAL & POST-BIBLICAL HEBREW LITERATURE Autumn 2017 Meeting Time/Location Instructor: Office Hours: Phone: Email: Class will not meet on September 21 and October 5 DESCRIPTION: If there is a God, and He is all-powerful, all-knowing, and wholly benevolent, how can evil exist? The BibLe raises this question — the problem of evil — many times in different contexts and ways. Through extensive reading in primary and secondary sources relating to theodicies, students wilL gain an appreciation of religious thought among the ancient Israelites and their Near Eastern neighbors as well as later Jewish approaches to theodicy. All readings will be done in Hebrew, but use of English Bibles outside of class is permitted. OBJECTIVES: 1. to introduce students to the problem of evil in the Hebrew BibLe and certain postbiblical texts. 2. to acquaint students with the ancient contexts in which Jewish theodicies developed. 3. to familiarize students with key scholarly discussions of the subject. 4. to develop students’ facility with reading and analyzing biblical Hebrew prose. CLASSWORK: 1. Students are expected to attend aLL classes. In the event of absence, pLease contact other students for material covered in class. Please notify the instructor in advance of any unavoidable absences. 2. Students are expected to participate in class. 3. Students are expected to arrive punctuaLLy for class.
    [Show full text]
  • Parshat Matot/Masei
    Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc.
    [Show full text]
  • 2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
    ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I.
    [Show full text]
  • The Maccabees (Hasmoneans)
    The Maccabees Page 1 The Maccabees (Hasmoneans) HASMONEANS hazʹme-nēʹenz [Gk Asamomaios; Heb ḥašmônay]. In the broader sense the term Hasmonean refers to the whole “Maccabean” family. According to Josephus (Ant. xii.6.1 [265]), Mattathias, the first of the family to revolt against Antiochus IV’s demands, was the great-grandson of Hashman. This name may have derived from the Heb ḥašmān, perhaps meaning “fruitfulness,” “wealthy.” Hashman was a priest of the family of Joarib (cf. 1 Macc. 2:1; 1 Ch. 24:7). The narrower sense of the term Hasmonean has reference to the time of Israel’s independence beginning with Simon, Mattathias’s last surviving son, who in 142 B.C. gained independence from the Syrian control, and ending with Simon’s great-grandson Hyrcanus II, who submitted to the Roman general Pompey in 63 B.C. Remnants of the Hasmoneans continued until A.D. 100. I. Revolt of the Maccabees The Hasmonean name does not occur in the books of Maccabees, but appears in Josephus several times (Ant. xi.4.8 [111]; xii.6.1 [265]; xiv.16.4 [490f]; xv.11.4 [403]; xvi.7.1 [187]; xvii.7.3 [162]; xx.8.11 [190]; 10.3 [238]; 10.5 [247, 249]; BJ i.7 [19]; 1.3 [36]; Vita 1 [2, 4]) and once in the Mishnah (Middoth i.6). These references include the whole Maccabean family beginning with Mattathias. In 166 B.C. Mattathias, the aged priest in Modein, refused to obey the order of Antiochus IV’s envoy to sacrifice to the heathen gods, and instead slew the envoy and a Jew who was about to comply.
    [Show full text]
  • Heshbon (Modern Hesbdn) Is Located in Transj Ordan
    THE HISTORY OF HESHBON FROM LITERARY SOURCES * WERNER VYHMEISTER River Plate College, Puiggari, Entre Rios, Argentina Heshbon (modern Hesbdn) is located in Transjordan, about 20 miles east of the Jordan where it enters the Dead Sea. The remains of the old city are covered now by two hills, 2,930 and 2,954 feet above sea level respectively. According to the latest available statistics (from 1961), the village of Hesbdn has 718 inhabitants. Heshbon in OT Times Heshbon appears for the first time in the Biblical record as the capital city of Sihon, the Amorite king defeated by Moses. However, the region in which Heshbon was located is mentioned much earlier in the Bible. In Gn 14:5, Chedor- laomer and his confederates appear as smiting successively the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, and the Emim in Shaveh Kiriathaim (i.e., the plain of Kiria- thaim). Kiriathaim has been identified with el-Qerei ydt, about five miles northwest of Dhz'bdn. It appears together with Heshbon in Num 32:37 among the cities rebuilt by the This article is a condensation of a B.D. thesis covering the same subject, deposited in the James White Library of Andrews University. * "Heshbon," Encyclopaedia Biblica, eds. T. K. Cheyne and J. S. Black, I1 (London, I~OI),col. 2044. "mi Dajani, director of the Department of Antiquities of the Hashemite Kingdom of Jordan. Letter to the author, December 12, 1966. 8 Num 21 :21 ff. 4 Siegfried H. Horn et al., Seventh-day Adventist Bible Dictionary (Washington, D. C., 1960)~p.
    [Show full text]
  • Devarim 5780
    סב ׳ ׳ ד רבד י ם שת ״ ף Devarim 5780 Followership ** KEY IDEA OF THE WEEK ** Judaism encourages followers and leaders to form a partnership of mutual respect. PARSHAT DEVARIM IN A NUTSHELL The book of Devarim is, in essence, Moses’ renewal of the Israel about the story of the spies and the people’s lack of same covenant that God made with Israel at Mount Sinai. faith that led to forty year wandering in the desert. This time Moses joins the covenant to the next generation, Then he moves on to more recent events, retelling the because they will soon enter the Promised Land and create a stories of their battles and victories over Moab and Ammon society based on the Torah there. And because a covenant and the settlement of their land (on the other side of the often begins with a preamble and an historical outline, this is River Jordan) by the tribes of Reuben and Gad and part of also how parshat Devarim begins. Moses explains the Menashe. The parsha ends with the appointment of Joshua background to the covenant, and then discusses the events as his successor. He will lead the people into the Land. that led to the covenant and its renewal. First we have an introduction which describes the time and QUESTION TO PONDER: place: we are in the last weeks of Moses’ life and the people Why do you think Joshua was chosen to lead after Moses? are camped by the banks of the River Jordan. Moses reminds THE CORE IDEA In the last month of his life, Moses gathered the people and ‘Send men …” In our parsha, it was the people who taught them the laws they were to keep and reminded them requested it: “Then all of you came to me and said, ‘Let us of their history since the Exodus.
    [Show full text]
  • A Biographical Study of Aaron
    Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Aaron Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Aaron" (2018). Old Testament Biographies. 4. https://digitalcommons.liberty.edu/ot_biographies/4 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Aaron CHRONOLOGICAL SUMMARY I. His service A. For Moses 1. Aaron was a spokesman for Moses in Egypt. a. He was officially appointed by God (Exod. 4:16). b. At the time of his calling he was 83 (Exod. 7:6-7). c. He accompanied Moses to Egypt (Exod. 4:27-28). d. He met with the enslaved Israelites (Exod. 4:29). e. He met with Pharaoh (Exod. 5:1). f. He was criticized by the Israelites, who accused him of giving them a killing work burden (Exod. 5:20-21). g. He cast down his staff in front of Pharaoh, and it became a serpent (Exod. 7:10). h. He saw his serpent swallow up the serpents produced by Pharaoh's magicians (Exod. 7:12). i. He raised up his staff and struck the Nile, causing it to be turned into blood (Exod.
    [Show full text]
  • 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.).
    [Show full text]
  • Amarna Period Down to the Opening of Sety I's Reign
    oi.uchicago.edu STUDIES IN ANCIENT ORIENTAL CIVILIZATION * NO.42 THE ORIENTAL INSTITUTE OF THE UNIVERSITY OF CHICAGO Thomas A. Holland * Editor with the assistance of Thomas G. Urban oi.uchicago.edu oi.uchicago.edu Internet publication of this work was made possible with the generous support of Misty and Lewis Gruber THE ROAD TO KADESH A HISTORICAL INTERPRETATION OF THE BATTLE RELIEFS OF KING SETY I AT KARNAK SECOND EDITION REVISED WILLIAM J. MURNANE THE ORIENTAL INSTITUTE OF THE UNIVERSITY OF CHICAGO STUDIES IN ANCIENT ORIENTAL CIVILIZATION . NO.42 CHICAGO * ILLINOIS oi.uchicago.edu Library of Congress Catalog Card Number: 90-63725 ISBN: 0-918986-67-2 ISSN: 0081-7554 The Oriental Institute, Chicago © 1985, 1990 by The University of Chicago. All rights reserved. Published 1990. Printed in the United States of America. oi.uchicago.edu TABLE OF CONTENTS List of M aps ................................ ................................. ................................. vi Preface to the Second Edition ................................................................................................. vii Preface to the First Edition ................................................................................................. ix List of Bibliographic Abbreviations ..................................... ....................... xi Chapter 1. Egypt's Relations with Hatti From the Amarna Period Down to the Opening of Sety I's Reign ...................................................................... ......................... 1 The Clash of Empires
    [Show full text]
  • Title 'Expanding the History of the Just
    Title ‘Expanding the History of the Just War: The Ethics of War in Ancient Egypt.’ Abstract This article expands our understanding of the historical development of just war thought by offering the first detailed analysis of the ethics of war in ancient Egypt. It revises the standard history of the just war tradition by demonstrating that just war thought developed beyond the boundaries of Europe and existed many centuries earlier than the advent of Christianity or even the emergence of Greco-Roman thought on the relationship between war and justice. It also suggests that the creation of a prepotent ius ad bellum doctrine in ancient Egypt, based on universal and absolutist claims to justice, hindered the development of ius in bello norms in Egyptian warfare. It is posited that this development prefigures similar developments in certain later Western and Near Eastern doctrines of just war and holy war. Acknowledgements My thanks to Anthony Lang, Jr. and Cian O’Driscoll for their insightful and instructive comments on an early draft of this article. My thanks also to the three anonymous reviewers and the editorial team at ISQ for their detailed feedback in preparing the article for publication. A version of this article was presented at the Stockholm Centre for the Ethics of War and Peace (June 2016), and I express my gratitude to all the participants for their feedback. James Turner Johnson (1981; 1984; 1999; 2011) has long stressed the importance of a historical understanding of the just war tradition. An increasing body of work draws our attention to the pre-Christian origins of just war thought.1 Nonetheless, scholars and politicians continue to overdraw the association between Christian political theology and the advent of just war thought (O’Driscoll 2015, 1).
    [Show full text]