The Pentateuch II: Moses and the Exodus - Essay Example

? The Pentateuch II: Moses and the Exodus al Affiliation The Pentateuch II: Moses and the Exodus Divisions in the Book of Exodus The book of Exodus is dominated by the story of Moses, his encounter with God, and the deliverance of the Israelites from Egypt. The Exodus is divided into two main sections, with the first section focusing on the departure of the Israelites from Egypt, while the second section details how the Israelites wandered in the wilderness. The first section is from chapter one to thirteen, and gives an account of how the Israelites had been enslaved in Egypt for many years. The story about the birth of Moses, how he grew up, and how he was called by God to deliver the Israelites is also contained in the first section (Ex. 2:1-25, New King James Version). Finally, the first section details how Moses delivered the Israelites from Pharaoh. In particular, it gives an account of how Moses was instructed by God to speak to Pharaoh and order him to release the Israelites, how Pharaoh refused to obey, and the ten plagues that befell Egypt forcing Pharaoh to release the Israelites (Ex. 3-13, New King James Version). Section two gives an account of the journey made by the Israelites from Egypt to Canaan. Details on how the Israelites were led by God in crossing the Red Sea, how God fed them with manna from heaven, and the giving of theTen Commandments. This section also gives information on how the Israelites became disobedient to God and started practicing idolatry. As a result, God punished them for their ungratefulness by making them wander in the desert for forty years, such that none of the people who left Egypt except Joshua reached Canaan. The Use of “YHWH” and “Elohim” in reference to God The Yahwist source of the Pentateuch uses “YHWH” to refer to the God of Abraham, Isaac, and Jacob. It is interesting to note that the Yahwist sources were using that name even before the incident of the burning bush, during which God revealed the name “YHWH” to Moses (Collins, 2004).As for the Elohist sources of the Pentateuch, the God of Abraham, Isaac, and Jacob in the period before the burning bush, is referred to as “Elohim”. After the encounter between Moses and God at the burning bush, the Elohist sources adopt the name “YHWH elohim” in referring to God (ibid). The word “YHWH” has been translated into English to mean “Am Who I Am”. The second commandment states that “you shall not make wrongful use of the name of YHWH your elohim, for YHWH will not leave acquit anyone who misuses his name” (Ex. 20:7, New King James Version). Accordingly, for fear of being punished by God, the Israelites avoided using the name “YHWH” and referred to God as “adonai”, the Hebrew translation of the word “Lord”. Consequently, when the bible was being translated to other languages, the word “YHWH” was lost. In English, particularly, the translators used the name “adonai”, thus the English translation of the God of Abraham, Isaac, and Jacob is “Lord” or “Lord God “instead of “Am Who I Am”. For example it is written, “I appeared to Abraham, to Isaac, and to Jacob, as God almighty, but by My name LORD I was not known to them (Ex. 6:3, New King James Version). The scripture continues to state in Ex. 6-8(New King James Version) “And I will bring you into the land which I swore to give Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.” Features of the Deliverance of the Israelites from Egypt The narrative about the deliverance of the Israelites out of Egypt as contained in the book of Exodus is characterized by several features. For example, the history of the Israelites being enslaved in Egypt is well documented in the bible, “so the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard bondage- in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.” (Ex. 1: 13-14, New King James Version). Although some critics have doubted the enslavement story, according to Coogan (2001) there is archaeological evidence for the existence of semiotic slaves in Egypt in the late second millennium. The other feature about the Israelites is their close relationship with God and how God uses Moses to deliver them from bondage. “I have seen the oppression of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. So I have come down to deliver them out of the hand of the Egyptians, and to bring them up from that land to a good and large land…” (Ex. 3:7-8, New King James Version). Another characteristic feature of the story of exodus is the religiousness of the Israelites, particularly in observing the Passover, sacrificing of firstborns, and the building of the tabernacle, among other religious activities (Collins, 2004). However, the Israelites lose faith in God, start worshiping idols and disobeying God. God punishes them by ensuring that none of the people who left Egypt, except Joshua reach Canaan. Finally, God takes the Israelites to Canaan and reestablishes his covenant with them (Coogan, 2001). Differentiating the Abrahamic Covenant from the Covenant at Mount Sinai The Abrahamic and the covenant at Mount Sinai are among the most important covenants in the Bible. However, the two covenants are fundamentally different.The Abrahamic covenantis between God and an individual, in which God callsAbraham from Mesopotamia and promises to give his descendants the land of Canaan (Gen. 12: 1-7, New King James Version). Abraham is not convinced and asks God for evidence, which comes in form of a dream. God causes Abraham to fall asleep and in a dream, a blazing torch and a smoking pot pass between the pieces of sacrificed animals, signifying the affirmation of the promise. Although Abraham is doubtful about descendants, especially considering that he and his wife Sarah are very old, God assures him that he would be the father of nations. On the contrary, the covenant at Mount Sinai is between God and the Israelites, who are the descendants of Abraham. God promises to make the Israelites a kingdom of priests, in addition to making their nation holy (Ex. 19:5-6, New King James Version). However, this covenant contains a set of laws that the Israelites were supposed to adhere to, so that God could fulfill his promise. According to Coogan (2001) he covenant was made up of the Ten Commandments; in addition to other laws concerning social and religious responsibilitiesto enable them reach the land of Canaan. The major difference between these two covenants is that in the Abrahamic covenant, God’s promise to Abraham was based on Abraham’s faith which would see the fulfillment of God’s promise. On the other hand, the covenant at Sinai stressed on the role played by the Israelites, in terms of whether or not they obeyed God’s laws. The obedience by the Israelites would determinethe fulfillment of God’s promise. Another difference between the two covenants is that Abraham wanted to be sure of God’s promise and thus asked for evidence, while the Israelites were easily convinced of God’s promise and did not need proof. The Three Codes of the Pentateuch The book of the covenant which is one of the codes of the Pentateuch is made up of 65 laws contained in the book of Exodus. The book of the covenant code gives rules about slavery, blessings and curses, images and the construction of alters, and offenses punishable by death, among other social and cultic laws (Collins, 2004). The holiness code is another of the Pentateuch codes, which is derived from the book of Leviticus, in which it is stated that the people should be holyforthe Lord is holy (Coogan, 2001). The laws contained in the holiness code touch on rules of conduct for priests, animal sacrifices, blasphemy, blessings and curses, relationships with neighbors, the Sabbath, and the year of jubilee among other personal and ceremonial laws. The Deutronomic code on its part is drawn from the book of Deuteronomy, where Moses addresses the twelve tribes of Israel. In this code, Moses stresses on the need for obedience on the part of the Israelites, such that God may bless them. According to Coogan (2001) the laws were spelt out for judges, priests, kings, and prophets, in addition to laws concerning worship such as idolatry and the Passover. The three codes are different in that the book of the covenant code was concerned with civil and criminal laws, while the holiness code is concerned with morality and ceremonial laws. Finally, the Deutronomic code is concerned with religious, monarchial, and economic laws. Holiness for the Israelites in accordance with the Three Codes of the Pentateuch In the setting of all the covenants, God’s requirement for their fulfillment was the holiness of the people of Israel. As the chosen people, the Israelites were expected to holy in such a way that they are worth to be in the presence of God, such that God would use them to give peace and justice to the world. God having promised to make the Israelites a holy nation, and such the Israelites were required to make a conscience effort to remain as holy as the Lord God himself. Accordingly purity of the self is a major pre-requisite for holiness. For example, in the book of the covenant code, contains rules pertaining to self-injury, blessings and curses that can probably make a person impure or unholy in the presence of God. In the holiness code issues to do with the procedures to be followed during sacrifices, in addition to laws concerning sexuality, blessings and curses. Of prime importance are the forbidden sexual relations in this code that are meant to ensuring that a person remains holy and pure. Finally, the Deutronomic code contributes to holiness and purity in terms of specifying the kinds of sacrifices that should be made to God to avoid abominations (New King James Version, Deut. 17:1). In Deut. 18:11-13 (New King James Version) “…or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination…you shall be blameless before the Lord your God.” References Collins, J. (2004). Introduction to the Hebrew Bible. Minneapolis: Augsburg Fortress. Coogan, M. (2001).The New Oxford Annotated Bible. New Revised Standard Version with the Apocrypha Fourth Edition.New York: Oxford University Press. The Holy Bible: New King James Version. (2001). Iowa Falls, IA: World Bible Publishers. Read More