|
Location |
Comment |
Keywords |
Bible |
DateAdded |
|
exo:001:005 |
The 70 of the Masoretic text is odd--the LXX and the DSS have 75 (as does the NT) |
|
HebIntr |
2003-01-11 |
|
exo:001:007 |
The 'filled the land' phrase is identical to Gen 1.28 |
promise |
HebIntr |
2003-01-11 |
|
exo:001:011 |
This is not the normal 'ebed' word for slaves, but the 'forced labor' word. |
slavery |
HebIntr |
2003-01-11 |
|
exo:002:012 |
Moses 'glanced around'--he KNEW it was a 'questionable' act in the eyes of others (esp. the Egyptians)--he apparently assumed the Israelites would 'approve' of his defense of them. |
Moses |
HebIntr |
2003-01-11 |
|
exo:003:001 |
Moses had to learn a new skill, and one that was a 'despised trade' in Egypt! |
humility |
HebIntr |
2003-01-11 |
|
exo:003:018 |
they will listen to you'--just this once! |
|
HebIntr |
2003-01-11 |
|
exo:004:003 |
at first blush, this miracle looks like transmutation of matter and/or animation of wood. ? |
miracle |
HebIntr |
2003-01-11 |
|
exo:004:019 |
More than just Pharaoh wanted Moses dead--was his unpopularity widespread to begin with (perhaps anti-Semitic?) |
Moses |
HebIntr |
2003-01-11 |
|
exo:005:008 |
P. slanders Israel--attributes their religious motive to be one of laziness. Why would P. spin it this way, unless his heart was already against the Jew? |
Slander |
HebIntr |
2003-01-11 |
|
exo:005:023 |
Moses thought God's promise of rescue would be easy, swift, and a one-act-play! Why did Moses (and us!) construe God's deliverance this way, when it often involves a simultaneous growth process?? |
Providence, deliverance |
HebIntr |
2003-01-11 |
|
exo:006:006 |
This freedom WAS from an ebed-type of servitude. |
slavery, redeem |
HebIntr |
2003-01-11 |
|
exo:006:014 |
From here on in the story, the Israelites and their leaders play NO PART until the passover...all deliverance/work is done by God, in 'cooperation with' Moses and Aaron. |
Redemption |
HebIntr |
2003-01-11 |
|
exo:006:020 |
Moses' dad was married to his cousin (moses' aunt). This wasn't incest apparently. |
incest |
HebIntr |
2003-01-11 |
|
exo:007:001 |
YHWH made Moses a rival 'god' (elohim) to Pharaoh (who was the supreme god of Egypt) |
|
HebIntr |
2003-01-11 |
|
exo:007:001 |
Aaron was a prophet (spokesman) for Moses 'the god unto Pharaoh'. Prophets were more spokespersons than prediction-agents. |
prophecy |
HebIntr |
2003-01-11 |
|
exo:007:004 |
'acts of judgment'--NOT 'acts of battle' (it was God judging Egypt for its treatment of Israel--any maybe other 'vile asiatics', to use their term--and NOT simply a 'rebellion' ) |
Exodus, Egypt |
HCSB (NRSV) |
2003-01-09 |
|
exo:007:022 |
NRSV uses the word 'so' when describing how Pharaoh responded to the counterfeit miracles. Since his own magi could due the same type of miracle, he therefore ('so') hardened his own heart. Counterfeits DO tend to make people cynical and/or unresponsive to the true version... |
evidence, counterfeits |
HCSB (NRSV) |
2003-01-09 |
|
exo:007:022 |
effect of the miracle 'de-mystified by deceit'... |
deceit |
HebIntr |
2003-01-11 |
|
exo:007:024 |
any water in contact with air was effected, apparently--subterranean water was okay to drink. (Spread by air?) |
|
HebIntr |
2003-01-11 |
|
exo:008:004 |
The magicians could 'MAKE' frogs, but they obviously could not REMOVE them--or Pharaoh wouldnt have called for Moses to do so (via prayer to God, no less!). P. SEEMS to be learning the truth, but is mixed in his motives and cannot break out of his 'hardening' spiral. |
revelation |
HebIntr |
2003-01-11 |
|
exo:008:009 |
The frogs died and stank--not HOPPED away--so the people were confronted with the vivid evidence of YHWH's power in a different (and sensorily-priviledged...smile) way. |
revelation, evidence |
HebIntr |
2003-01-11 |
|
exo:008:011 |
Some people give thanks when they get relief--Pharaoh responded with hard-heartedness instead... |
Pharaoh |
CJB |
2003-01-09 |
|
exo:008:011 |
When P's 'proxied prayer' was answered, he reverted to type. He wasn't changed by the answered prayer, as a believer might be. |
prayer, evidence, response |
HebIntr |
2003-01-11 |
|
exo:008:018 |
in the midst of the land'--YHWH is not limited to a territory, nor is He 'not allowed to practice sovereignty' in P's territory! |
sovereignty |
HebIntr |
2003-01-11 |
|
exo:008:019 |
between 'my and your' people--a strong statement of 'rival gods', with responsibility to their respective peoples. |
sovereignty |
HebIntr |
2003-01-11 |
|
exo:008:025 |
Moses confronted P with his duplicity --it was very explicit to P at this point. And it involved 'breaking agreements'--treachery and untrustworthiness |
treachery, duplicity |
HebIntr |
2003-01-11 |
|
exo:009:007 |
Unlike previous plagues, P's response was flawed by his own heart--he didn'teven try to 'wiggle out'--he just remained obdurate. |
interpretation, worldview |
HebIntr |
2003-01-11 |
|
exo:009:015 |
It wasn't simply a 'battle', because God specifically states that He could have wiped Egypt off the face of the earth (and tells Pharoah that). |
|
ZNSB(NIV) |
2003-01-09 |
|
exo:009:016 |
They translate this better: 'for this reason I kept you alive'--'spared your life'-- (instead of 'raised you up') |
Pharaoh |
CJB |
2003-01-09 |
|
exo:009:016 |
marginal note says 'have spared you' (as alternate translation for 'raised you up') |
election |
HebIntr |
2003-01-11 |
|
exo:009:017 |
still'--in the face of MASSIVE, unambiguous evidence!--P is 'against Israel'...did his hate for the Jews run THAT deep? |
hatred, pharaoh |
HebIntr |
2003-01-11 |
|
exo:009:017 |
It was about arrogant exploitation, after all: 'You are still exalting yourself against my people...' |
arrogance, judgment |
HCSB (NRSV) |
2003-01-09 |
|
exo:009:019 |
the warning was VERY clear |
revelation, warning |
HebIntr |
2003-01-11 |
|
exo:009:019 |
And STILL God gave P (and his officials and their friends and so on and so on done the chain of communication!) a chance to respond in 'self-centered faith' (smile). |
faith, offer, opportunity |
HebIntr |
2003-01-11 |
|
exo:009:019 |
Faith was required and deliverance offered to the Egyptians in this plague (and some of the nobles had 'believed' by then!--it was 'working' by then--cf. verse 20) |
Faith |
ZNSB(NIV) |
2003-01-09 |
|
exo:009:020 |
Some of the officials had learned and accepted this message... and they acted accordingly |
faith |
HebIntr |
2003-01-11 |
|
exo:010:011 |
Pharaoh tried to 'negotiate' with God, on the basis of a slur/slander of His people! ('you are bent on evil'!) |
Projection, mistrust |
ZNSB(NIV) |
2003-01-09 |
|
exo:010:014 |
never again'--would this mean that 'never' is not 'never' always, or that the locusts of Revelation are not biological entities? |
locusts |
HebIntr |
2003-01-11 |
|
exo:011:002 |
sovereign re-distribution of wealth |
economics |
CJB |
2003-01-09 |
|
exo:012:027 |
bowed..' They FINALLY repeat what they did at first, but this time with no doubt greater conviction. [At least a LITTLE more.] |
faith, experience |
HebIntr |
2003-01-11 |
|
exo:012:033 |
More than just the officials wanted Israel to leave. |
|
HebIntr |
2003-01-11 |
|
exo:012:039 |
The Israelites had no provisions for themselves--does this mean they didn'tactually BELIEVE that the passover judgment would 'work'? |
Faith, unbelief |
HCSB (NRSV) |
2003-01-09 |
|
exo:012:043 |
solidarity of all circumsized, regardless of ethnicity |
equality |
CJB |
2003-01-09 |
|
exo:012:044 |
circumsized gentiles (including purchased servants) could participate in the central community-defining ritual! |
Inclusiveness |
HCSB (NRSV) |
2003-01-09 |
|
exo:012:044 |
cultural integration was more than just economic |
community |
HebIntr |
2003-01-11 |
|
exo:012:048 |
shared fortunes, attraction to Israel's life |
community |
HebIntr |
2003-01-11 |
|
exo:013:001 |
The firstborn was declared 'Mine' by YAHWEH at the passover, and some He killed and some He didnt. And this was not just the firstborn-of-that-time... it apparently was operative for continued generations. |
Substitution |
HCSB (NRSV) |
2003-01-09 |
|
exo:013:012 |
all firstborn males => impartiality |
equality |
CJB |
2003-01-09 |
|
exo:013:015 |
The ritual pattern reflects the fact that YOU redeemed the firstborn FROM YOUR OWN JUDGMENT. |
redemption |
HebIntr |
2003-01-11 |
|
exo:013:017 |
They were armed (v18), but afraid of war. |
fear |
HebIntr |
2003-01-11 |
|
exo:014:004 |
Using an arrogant leader to unwittingly 'benefit'--through the consequences of his arrogant and foolish actions-- his people with a knowledge of God... |
sovereignty, causes |
HebIntr |
2003-01-11 |
|
exo:014:004 |
apparently ALL the Egyptians had not gotten the message yet (even with some of the larger scale plagues), but this last plague would ensure the word would get around through the populace. |
message |
CJB |
2003-01-09 |
|
exo:014:012 |
Under duress and confusion, they (like me) were ready to settle for less and used a convenient, false dichotomy to polarize and over-simplify the options and situation! |
slander |
HebIntr |
2003-01-11 |
|
exo:014:017 |
this hardening looks like an 'emboldening', concerning the risk of entering the parted-sea. Not actually a pure-decision, but a continuation of a trajectory already in motion (i.e., they were chasing them already). |
sovereignty, will, hardening |
HebIntr |
2003-01-11 |
|
exo:014:021 |
God used natural means, in an unnatural way, and at an unnatural time--to do this miracle. What a mix... |
miracle, nature |
HebIntr |
2003-01-11 |
|
exo:015:008 |
The word used for the water is something like 'congealed' (peaceful, low motion, but unstable). |
miracle |
HebIntr |
2003-01-11 |
|
exo:015:009 |
The portrait of the enemy is one of boasting arrogance, and 'gorging' on the Israelites! |
hatred |
HebIntr |
2003-01-11 |
|
exo:015:012 |
The sea swallowed them, but the passage can use the term for 'the earth' for this. |
imagery |
HebIntr |
2003-01-11 |
|
exo:015:013 |
'your holy dwelling'--did Moses assume that the promises to the Fathers of giving them the Land, meant that God 'dwelled there' in a special sense? Or is this a reference to Mt. Sinai? |
|
HebIntr |
2003-01-11 |
|
exo:015:016 |
dread and terror fall'--just like on the Egyptians (and we see this in the Conquest narratives) |
conquest |
HebIntr |
2003-01-11 |
|
exo:016:028 |
Torah is used here BEFORE the (mosaic) law was given. It refers to the manna instructions, which 'expired' forty years later. Some aspects of torah seem to 'expire'. |
law, torah |
HebIntr |
2003-01-11 |
|
exo:016:029 |
Here is one of those 'odd' conjunctions of 'YHWH said to moses...that YHWH gave...'. This unmarked 'shift' from 1st-to-third person references to YHWH is part of the data 'suggestive of' plurality within the one God. |
trinity |
HebIntr |
2003-01-11 |
|
exo:016:032 |
There was supposed to be a bucket of manna in the tabernacle for all 'generations'. If this torah/law was 'eternal', why didn'tGod give them some more manna when they returned from captivity? This commandment could obviously NOT be kept without His empowerment (several times). |
law, torah |
HebIntr |
2003-01-11 |
|
exo:016:034 |
The Testimony wasn't given until later, but this reference looks to be a summary, telescoping statement anyway (vs 35 already knows the time frame for eating the manna) |
anachronism |
HebIntr |
2003-01-11 |
|
exo:017:002 |
This time they quarreled instead of grumbled! But after Moses speaks to them, THEN they grumble. |
|
HebIntr |
2003-01-11 |
|
exo:017:007 |
Their question 'Is YHWH among us or not?' was NOT a legitimate question, but was a direct 'testing' of God! Almost an attempt at manipulation... |
|
HebIntr |
2003-01-11 |
|
exo:017:014 |
This incident was written in a book--for the people to remember. |
|
ZNSB(NAS) |
2003-01-09 |
|
exo:018:010 |
Jethro had already heard of the Exodus before Moses got there! |
Exodus |
CJB |
2003-01-09 |
|
exo:018:012 |
Jethro is probably a polytheist (perhaps converted now to henotheism?), but this didn'tstop Moses and Co. from including him in some form of pre-Sinai sacrifices and covenant feast. |
inclusive |
HebIntr |
2003-01-11 |
|
exo:018:016 |
torah here is pre-Sinai law. how detailed is it? does it include ALL that God is about to reveal to moses? (probably not. this means that 'torah' can vary in content.) |
law, torah |
HebIntr |
2003-01-11 |
|
exo:019:005 |
the mosaic 'law' was a covenant. (or, IN a covenant) |
law, torah |
HebIntr |
2003-01-11 |
|
exo:019:009 |
God did a miracle so the people would trust in Moses as their leader |
Moses, leadership |
CJB |
2003-01-09 |
|
exo:019:009 |
They were supposed to trust in Moses 'always' (olam word), and Jesus said Moses 'spoke of him' ...cf John 1.45; esp. John 5.46) |
|
HebIntr |
2003-01-11 |
|
exo:019:013 |
the sanctity of the mountain was 'contagious' |
Holiness |
CJB |
2003-01-09 |
|
exo:019:022 |
Pre-Sinai, Pre-law priests |
law, torah |
HebIntr |
2003-01-11 |
|
exo:020:010 |
the sabbath restriction on animal work implied that even HIRED labor of any 'scale' would also stop. |
sabbath |
HebIntr |
2003-01-11 |
|
exo:020:016 |
The Ten Commandments had a reference to a law court in it (legal processes are not 'inherently evil' ...smile). |
legal |
ZNSB(NIV) |
2003-01-09 |
|
exo:020:020 |
Instead of killing by His voice (as other deities were reputed to have done), God came close to His people for their good--God is DIFFERENT from other 'gods' |
God, difference, holy |
ZNSB(NAS) |
2003-01-09 |
|
exo:021:002 |
the very first law God gave them was about limitations on semi-slavery! |
slavery |
HebIntr |
2003-01-11 |
|
exo:021:006 |
the word for 'master' here is a plural form of Adonai, showing that the 'plural of majesty' could also apply to human individuals. The plural form did NOT imply 'plurality' in the human, of course! |
trinity |
HebIntr |
2003-01-11 |
|
exo:021:010 |
God sets a limit on one of the abuses possible (common?) in polygamy |
polygamy, slavery |
HebIntr |
2003-01-11 |
|
exo:021:013 |
permissive will: the text states clearly--'if God allows it to happen...' |
sovereignty, freedom, cause |
HebIntr |
2003-01-11 |
|
exo:021:021 |
This verse is in parallel to verses 18-19. If two people fight but no one dies, the aggressor is punished by having to pay for the victim's lost economic time. If it is a person's slave and this occurs, there is no (additional) economic payment--the lost productivity of the wounded servant is (economic) loss alone. There was no punishment for the actual damage done to the free-person in 18-19, and the slave seems to be treated in the same fashion. Thus, the 'property' attribute doesn't seem to suggest a real difference in ethical treatment of injury against a servant. |
slavery |
HebIntr |
2003-01-11 |
|
exo:021:029 |
The owner was killed, for not exercising control over causal chains (under his control), but fines were accepted in some cases. |
responsibility |
HebIntr |
2003-01-11 |
|
exo:021:030 |
This sets a redemption-by-substitute (in this case, the substitute is a demanded payment of indeterminate value) precedent. Redemption of the truly guilty is accordingly present and possible in the Mosaic Law (and hence, is not unthinkable in NT Judaism, obviously) |
redemption, substitution, Cross |
HebIntr |
2003-01-11 |
|
exo:021:033 |
Failure to take precautions and preventions can be a sin. (Especially relevant today in sexual temptation?) |
Prevention, planning, precaution, temptation |
CJB |
2003-01-09 |
|
exo:022:001 |
God will recompense the victims with more than they lost (also verse 4)... I suspect this is a part of how the 'real' theodicy will work... The effects of evil will be dwarfed by God's recompense on (at least some of) the 'little folk' victims of the world. |
theodicy, recompense, retribution |
ZNSB(NIV) |
2003-01-09 |
|
exo:022:005 |
again, culpability for those in control of could-go-wrong causal chains (firestarter) |
responsibility |
HebIntr |
2003-01-11 |
|
exo:022:010 |
Communities are fundamentally based on trust... |
community, honesty, trust |
HebIntr |
2003-01-11 |
|
exo:022:021 |
This was a case in which the male could be killed WITHOUT having to kill the rest of the family--there were social support structures for widows/orphans in Israel (e.g., the tithe and harvest laws). |
social support |
CJB |
2003-01-09 |
|
exo:023:001 |
at this point I noticed that the laws so far were community-values and social justice laws! |
community, justice |
HebIntr |
2003-01-11 |
|
exo:023:001 |
This is not only do not 'start slander' but also do not 'spread it'! |
slander |
ZNSB(NIV) |
2003-01-09 |
|
exo:023:002 |
not after the crowds'--almost a call to passive resistance (in civil matters?) A call to individual conscience. To what extent is civil disobedience entailed here? |
civil disobedience, social justice, conformity |
HebIntr |
2003-01-11 |
|
exo:023:005 |
This ethic approaches the NT 'love your enemy' ethic. |
love |
HebIntr |
2003-01-11 |
|
exo:023:006 |
Just as one is not supposed to 'favor' the poor in judgment (v3), neither is the poor to be denied justice in legal settings. The community is supposed to be egalitarian. |
community, equality, social justice |
HebIntr |
2003-01-11 |
|
exo:023:008 |
bribe equals bias--and leads to self-centered reasoning and skewed 'weights' upon individual arguments! |
bias, honesty, objectivity, bribes |
HebIntr |
2003-01-11 |
|
exo:023:009 |
this argument is based on empathy! (so like Jesus!) |
empathy |
HebIntr |
2003-01-11 |
|
exo:023:011 |
was the land-sabbath JUST for the poor?! |
poor, sabbath |
HebIntr |
2003-01-11 |
|
exo:023:012 |
The Sabbath was meant for 'renewal', not as a burden! (This verse makes it sound like the rest is MOSTLY intended for the servants and hard-labor types--so THEY get some break-time). |
Sabbath, rest, workers |
CJB |
2003-01-09 |
|
exo:023:015 |
no empty hands'--ALL were supposed to contribute to the feast and celebration! Everyone had a stake and was a 'contributor' to the super pot-luck supper! |
community |
HebIntr |
2003-01-11 |
|
exo:023:020 |
the place prepared'--cf. John 14 (yes!) |
|
HebIntr |
2003-01-11 |
|
exo:023:022 |
it was conditional... |
covenant |
HebIntr |
2003-01-11 |
|
exo:023:026 |
long life' still implies death. |
death |
HebIntr |
2003-01-11 |
|
exo:023:030 |
Their conquest is not worded in terms of 'empire' or 'world domination'! God was only interested in giving them their 'own, safe place'. |
Conquest |
ZNSB(NAS) |
2003-01-09 |
|
exo:024:005 |
offerings are before the forms given in Leviticus. There have been such all through these narratives (cf. the Jethro feast again). did the Torah change any of these? |
sacrifice, torah, law |
HebIntr |
2003-01-11 |
|
exo:024:011 |
a covenant feast with the elders and God |
community, covenant |
HebIntr |
2003-01-11 |
|
exo:024:011 |
The nobles were invited to the covenant feast (and they did NOT die). |
Covenant |
CJB |
2003-01-09 |
|
exo:025:002 |
the only criteria was that of willingness and freedom! |
heart |
HebIntr |
2003-01-11 |
|
exo:025:038 |
the gold used in the tabernacle was given by the Israelites, but it was given to them by God (via the Egyptians) |
giving |
HebIntr |
2003-01-11 |
|
exo:025:040 |
The pattern 'shown' on the mountain. The instructions were NOT simply verbal, but were also visual. (this forms part of the argument of Hebrews, about the 'better, heavenly' things.) |
|
HebIntr |
2003-01-11 |
|
exo:025:040 |
the pattern for the Tabernacle was visual ('shown on the mountain'), not merely verbal. |
|
HCSB (NRSV) |
2003-01-09 |
|
exo:026:001 |
These laws are about the tabernacle, which was temporary! (The ark stayed on in the Temple, but NOT the other external features of the tabernacle). This means that Torah (even the Mosaic expression of Torah/Law) can accommodate large-scale changes. The law is 'eternal', but it is not 'frozen'. |
law, torah |
HebIntr |
2003-01-11 |
|
exo:026:025 |
Sometimes Your instructions are VERY detailed, other times they seem to leave it up to 'us' (e.g., what the features of the face of the cherubim looked like EXACTLY). |
guidance |
HebIntr |
2003-01-11 |
|
exo:026:030 |
this is the third time the 'pattern shown on the mountain' is mentioned (at least the third time). The earthly is not the 'real One'. |
|
HebIntr |
2003-01-11 |
|
exo:027:007 |
Torah contained laws about moving the Ark/Tabernacle. This would have also 'changed' during Temple times. |
law, torah |
HebIntr |
2003-01-11 |
|
exo:027:021 |
olam' (everlasting) ordinance: lamps burning inside the (temporary) Tent of Meeting. What does 'everlasting' mean in such a usage? Without interruption? Until some 'overriding end'? |
law, torah |
HebIntr |
2003-01-11 |
|
exo:028:029 |
olam (everlasting, v30) seems to be used parallel to tamid (continual). |
eternal |
HebIntr |
2003-01-11 |
|
exo:028:038 |
God's provision for our best (but often flawed in execution or intention) efforts to serve Him. |
|
HCSB (NRSV) |
2003-01-09 |
|
exo:029:008 |
Aaron and his sons were ordained at the same time. |
priesthood |
HebIntr |
2003-01-11 |
|
exo:029:033 |
They had to eat FROM the sacrifices that made atonement for them. A figure of participating in the death of the sacrifice--a la John 6 again... |
Sacrifice |
HCSB (NRSV) |
2003-01-09 |
|
exo:029:043 |
Israel was made holy/different by the presence ('glory') of the Lord! Not by their own efforts, goodness, obedience, etc...God makes us different, but His being in our lives and at the 'center of our camp' (smile) |
sanctification |
HebIntr |
2003-01-11 |
|
exo:030:010 |
The text says that Aaron was to do this 'throughout the generations' (this would mean either that Aaron would live forever--unlikely--or that the 'eternal law' might 'allow' for changes in it.) It also shows a person can represent his/her descendants. |
Law, eternal |
HCSB (NRSV) |
2003-01-09 |
|
exo:030:015 |
equality |
equality |
HebIntr |
2003-01-11 |
|
exo:030:021 |
Those cleansed by the blood of sacrifices needed only to wash their hands and feet before serving--compare Jesus' words in John 13.10 |
Cleansing |
HCSB (NRSV) |
2003-01-09 |
|
exo:030:026 |
the Ark itself was anointed ... |
|
HebIntr |
2003-01-11 |
|
exo:030:033 |
Incense restriction: so that the aroma would ALWAYS evoke thoughts of God? |
meditation, ritual |
ZNSB(NIV) |
2003-01-09 |
|
exo:031:004 |
You selected the artisans by NAME, and they were not 'holy' folk, but you wanted THEIR drummer-boy-quality work in YOUR place. |
work |
HebIntr |
2003-01-11 |
|
exo:031:012 |
Moses is instructed by God to speak for Him in the 1st person (prophetic style) |
Prophecy |
HCSB (NRSV) |
2003-01-09 |
|
exo:032:013 |
swore by Yourself'--like the argument in Hebrews...'by none greater' |
|
HebIntr |
2003-01-11 |
|
exo:032:028 |
after this major of a betrayal, only 3k died in the plague?! This is a mercifully low number... |
|
HebIntr |
2003-01-11 |
|
exo:032:028 |
only 3,000 died?! Most of the other judgments were much larger. Was God extra lenient on them, since they were first starting out? And perhaps they didn't know 'much better' this early? |
Leniency |
CJB |
2003-01-09 |
|
exo:032:029 |
household division over life-critical covenant loyalty to God--a perennial problem. 'A man's enemies will be those of his household'... |
priorities |
HebIntr |
2003-01-11 |
|
exo:032:032 |
Moses pleaded with God to accept him as a substitute -- the notion of substitution (one person dying for another's sin) cannot have been THAT alien a thought in their culture (similar to the replacement offers of Judah in the Joseph story), even though God did not allow it in this case. |
substitute |
ZNSB(NIV) |
2003-01-09 |
|
exo:034:010 |
God calls this a 'covenant' |
covenant, torah |
HebIntr |
2003-01-11 |
|
exo:034:016 |
Wives obviously are recognized as being able to influence their Jewish husbands...smile |
family |
ZNSB(NIV) |
2003-01-09 |
|
exo:034:024 |
God will exercise sovereignty over people's 'desires', in certain cases. We are to obey in TRUST of His omincompetent protection. |
sovereignty |
HebIntr |
2003-01-11 |
|
exo:034:027 |
The covenant was made 'in accordance with' the commandments. The words (dabar) of the covenant were the 'ten words' (dabar). |
covenant, law, torah |
HebIntr |
2003-01-11 |
|
exo:035:018 |
more (temporary?) instructions in the Torah? (tent pegs) |
torah, law |
HebIntr |
2003-01-11 |
|
exo:035:034 |
the gift of teaching? |
teaching |
HebIntr |
2003-01-11 |
|
exo:037:016 |
no sizes given on many of these items--left up to human decision and/or will? Micro-freedom within macro-directives? |
sovereignty, freedom, creativity, will |
HebIntr |
2003-01-11 |