notes

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This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

notes 1452680585298 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

Notes

2010-02-19 15:30:20

2010-02-25 09:16:29

Main Idea: Based on Yahweh's covenant with his people, they are not suppose to bear his name in vain, keep the sabbath and let their covenant with Yahweh influence every aspect of their lives in the community. Exegetical Outline: Because of your covenant relationship with Yahweh (5:1–6) You shall not bear his name in vain (5:11a) Because he will not free anyone who bears his name in vain (5:11b) You shall observe the day, the sabbath (5:12a) In order to keep it holy (5:12b) Just as the Yahweh your God commanded you (5:12c) Six days you shall work (5:13a) And do all your work (5:13b) But the seventh day is a Sabbath to Yahweh your God (5:14a) [Therefore] you and your household shall not do any work (5:14b–14d) And you shall remember (5:15a) That you were slaves and Yahweh delivered you (5:15b) On account of that, Yahweh commands You to keep the sabbath (5:15c) Honor your father and your mother (5:16a) Just as Yahweh your God commanded you (5:16b) In order that your days may be long (5:16c) In order that it may be well with you on the Land Yahwen is giving to you (5:16d) You shall not murder (5:17) And you shall not commit adultery (5:18) And you shall not steal (5:19) And you shall not answer as witness to your companion falsely (5:20) And you shall not desire your companion's wife (5:21a) And you shall not desire anything that belongs to your companion (5:21b) These are the words Yahweh spoke to all the assembly and wrote on tablets (5:22) Questions: What does it mean to bear the name of Yahweh in vain? McConville suggests that it "probably means using it in the context of the worship of other gods, or perhaps simply in a false, manipulative way" (McConville 128). Calvin argues that "God’s name . . . is taken in vain, not only when any one abuses it by perjury, but when it is lightly and disrespectfully adduced in proof of frivolous and trifling matters: I speak with respect to oaths." These seem possible ways of interpreting this because the only other time where the word for "vain" is used in the Pentateuch has to do with false witness. “You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness.” (Exod 23:1). Yahweh is likely prohibiting his people from carrying or bearing his name for falsely, that is, in hypocrisy. To claim to be a witness to Yahweh when one is not really a true witness. Why is it important for the Israelite to remember their slavery and deliverance in regards to obeying the command to observe the sabbath? The rememberance of past slavery enables a better enjoyment of the sabbath. The rememberance of the restlessness is partly what the Sabbath is designed for. The sabbath is designed for resting and in the resting Israel is to remember their past from where Yahweh delivered them as a means of celebrating the deliverance of Yahweh. Past restlessness is to increase the joy of restfulness of sabbath. The change of the ground for keeping the Sabbath from the Exodus version is because Moses in Deuteronomy is seeing Israel as a new Adam (New Creation). Why does Paul in Ephesians 6:1–2 narrow the command to honor father and mother to children when in this context and in Exodus it is directed to all Israel, young and old? How does this relate the Law and the Christian? Bock says Vokes observes that for Paul "The Law as law passes away, but as an ethical norm it still remains." Sailhammer argues "the Pentateuch is intended to be the object of meditation and reflection. . . . It teaches, by concrete example, what justice and righteousness are. Hence, the Pentateuch is written not for the Sinai covenant, but for the new covenant (Jer 31:31-32; cf. Deut 4:6) . . . The law was to be written on the heart in the same way it was written on the pages of the Pentateuch: example by example. The Spirit of God was to use the Word of God to write his will on the heart of the reader. The Pentateuch therefore is a book much like Proverbs. One can read it and find there a healthy sense of what is right and good as well as what is not good. Justice is imprinted on the heart by reading and meditating on its words" (Interpreting the Pentateuch, 562). In this sense then, when Paul quotes the law in Ephesians, he is laying it as an example before the children he is commanding. It is note worthy that he does not use any conjunction or preposition. Wallace suggest that this is a gnomic present which focuses on an action which is proverbial in character (Wallace 525). If Wallace and Sailhammer are right, then Paul's qoutation of the Law in Ephesians 6:2 is to show the wisdom that the law gives to the command he layed on the children. “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom 15:4). Thus, Paul probably uses the Scriptures in Ephesians as an encouragement for the children. The fact that in the Law it was directed to all Israel and now Paul narrows it to children only, can prove that he is gleaning from the law, not as binding on the Ephesians, but as a way of encouraging them that this call to obedience is not new, but that even those of old were called to obey their parents.

10000000026901 26901 Notes 2010-02-19 15:30:20 2010-02-25 09:16:29 Main Idea: Based on Yahweh's covenant with his people, they are not suppose to bear his name in vain, keep the sabbath and let their covenant with Yahweh influence every aspect of their lives in the community. Exegetical Outline: Because of your covenant relationship with Yahweh (5:1–6) You shall not bear his name in vain (5:11a) Because he will not free anyone who bears his name in vain (5:11b) You shall observe the day, the sabbath (5:12a) In order to keep it holy (5:12b) Just as the Yahweh your God commanded you (5:12c) Six days you shall work (5:13a) And do all your work (5:13b) But the seventh day is a Sabbath to Yahweh your God (5:14a) [Therefore] you and your household shall not do any work (5:14b–14d) And you shall remember (5:15a) That you were slaves and Yahweh delivered you (5:15b) On account of that, Yahweh commands You to keep the sabbath (5:15c) Honor your father and your mother (5:16a) Just as Yahweh your God commanded you (5:16b) In order that your days may be long (5:16c) In order that it may be well with you on the Land Yahwen is giving to you (5:16d) You shall not murder (5:17) And you shall not commit adultery (5:18) And you shall not steal (5:19) And you shall not answer as witness to your companion falsely (5:20) And you shall not desire your companion's wife (5:21a) And you shall not desire anything that belongs to your companion (5:21b) These are the words Yahweh spoke to all the assembly and wrote on tablets (5:22) Questions: What does it mean to bear the name of Yahweh in vain? McConville suggests that it "probably means using it in the context of the worship of other gods, or perhaps simply in a false, manipulative way" (McConville 128). Calvin argues that "God’s name . . . is taken in vain, not only when any one abuses it by perjury, but when it is lightly and disrespectfully adduced in proof of frivolous and trifling matters: I speak with respect to oaths." These seem possible ways of interpreting this because the only other time where the word for "vain" is used in the Pentateuch has to do with false witness. “You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness.” (Exod 23:1). Yahweh is likely prohibiting his people from carrying or bearing his name for falsely, that is, in hypocrisy. To claim to be a witness to Yahweh when one is not really a true witness. Why is it important for the Israelite to remember their slavery and deliverance in regards to obeying the command to observe the sabbath? The rememberance of past slavery enables a better enjoyment of the sabbath. The rememberance of the restlessness is partly what the Sabbath is designed for. The sabbath is designed for resting and in the resting Israel is to remember their past from where Yahweh delivered them as a means of celebrating the deliverance of Yahweh. Past restlessness is to increase the joy of restfulness of sabbath. The change of the ground for keeping the Sabbath from the Exodus version is because Moses in Deuteronomy is seeing Israel as a new Adam (New Creation). Why does Paul in Ephesians 6:1–2 narrow the command to honor father and mother to children when in this context and in Exodus it is directed to all Israel, young and old? How does this relate the Law and the Christian? Bock says Vokes observes that for Paul "The Law as law passes away, but as an ethical norm it still remains." Sailhammer argues "the Pentateuch is intended to be the object of meditation and reflection. . . . It teaches, by concrete example, what justice and righteousness are. Hence, the Pentateuch is written not for the Sinai covenant, but for the new covenant (Jer 31:31-32; cf. Deut 4:6) . . . The law was to be written on the heart in the same way it was written on the pages of the Pentateuch: example by example. The Spirit of God was to use the Word of God to write his will on the heart of the reader. The Pentateuch therefore is a book much like Proverbs. One can read it and find there a healthy sense of what is right and good as well as what is not good. Justice is imprinted on the heart by reading and meditating on its words" (Interpreting the Pentateuch, 562). In this sense then, when Paul quotes the law in Ephesians, he is laying it as an example before the children he is commanding. It is note worthy that he does not use any conjunction or preposition. Wallace suggest that this is a gnomic present which focuses on an action which is proverbial in character (Wallace 525). If Wallace and Sailhammer are right, then Paul's qoutation of the Law in Ephesians 6:2 is to show the wisdom that the law gives to the command he layed on the children. “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom 15:4). Thus, Paul probably uses the Scriptures in Ephesians as an encouragement for the children. The fact that in the Law it was directed to all Israel and now Paul narrows it to children only, can prove that he is gleaning from the law, not as binding on the Ephesians, but as a way of encouraging them that this call to obedience is not new, but that even those of old were called to obey their parents. notes

Arc

2010-02-19 15:30:20

2010-02-25 09:16:29

editing

Deuteronomy

Deuteronomy 5:11-22

OT

wlc

לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא

כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמֹו לַשָּׁוְא׃ ס

ground

שָׁמֹור אֶת־יֹום הַשַּׁבָּת

לְקַדְּשֹׁו

actionpurpose

כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃

comparison

שֵׁשֶׁת יָמִים תַּעֲבֹד

וְעָשִׂיתָ כָּֿל־מְלַאכְתֶּךָ׃

ideaexplanation

וְיֹום הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ

לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשֹׁורְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ

וְגֵרְךָ

אֲשֶׁר בִּשְׁעָרֶיךָ

series

לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ

כָּמֹוךָ׃

inference

negativepositive

וְזָכַרְתָּ

כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם

וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם

בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה

actionmanner

עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ

לַעֲשֹׂות אֶת־יֹום הַשַּׁבָּת׃ ס

progression

כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ

כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ

לְמַעַן יַאֲרִיכֻן יָמֶיךָ

וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה

אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ ס

לֹא תִּֿרְצָח׃ ס

וְלֹא תִּֿנְאָף׃ ס

וְלֹא תִּֿגְנֹב׃ ס

וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ ס

וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ ס

וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדֹּו וַאֲמָתֹו שֹׁורֹו וַחֲמֹרֹו וְכֹל אֲשֶׁר לְרֵעֶךָ׃ ס

אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתֹּוךְ הָאֵשׁ הֶעָןָן וְהָעֲרָפֶל קֹול גָּדֹול

וְלֹא יָסָף

וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים

וַיִּתְּנֵם אֵלָי׃

discourse

10000000026901 26901 Arc 2010-02-19 15:30:20 2010-02-25 09:16:29 editing Deuteronomy 5 11 5 22 Deuteronomy 5:11-22 5 OT wlc i14001 i14002 i14003 i13967 לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא i13968 כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמֹו לַשָּׁוְא׃ ס ground 1 i14004 i14005 i14006 i13969 שָׁמֹור אֶת־יֹום הַשַּׁבָּת i13970 לְקַדְּשֹׁו actionpurpose 2 i13971 כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃ comparison 1 i14007 i14008 i14009 i13972 שֵׁשֶׁת יָמִים תַּעֲבֹד i13973 וְעָשִׂיתָ כָּֿל־מְלַאכְתֶּךָ׃ ideaexplanation 1 i14010 i13974 וְיֹום הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ i14011 i14012 i13975 לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשֹׁורְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ i14013 i13976 וְגֵרְךָ i13977 אֲשֶׁר בִּשְׁעָרֶיךָ ideaexplanation 1 series i14014 i13978 לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ i13979 כָּמֹוךָ׃ comparison 1 actionpurpose 2 inference 2 negativepositive 2 1 i14015 i13980 וְזָכַרְתָּ i14016 i13981 כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם i14017 i14018 i13982 וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם i13983 בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה actionmanner 1 i14019 i13984 עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ i13985 לַעֲשֹׂות אֶת־יֹום הַשַּׁבָּת׃ ס ideaexplanation 1 inference 2 progression ideaexplanation 1 progression ideaexplanation 1 i14020 i14021 i13986 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ i13987 כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ comparison 1 i14022 i13988 לְמַעַן יַאֲרִיכֻן יָמֶיךָ i14023 i13989 וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה i13990 אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ ס ideaexplanation 1 progression actionpurpose 2 i14024 i13991 לֹא תִּֿרְצָח׃ ס i13992 וְלֹא תִּֿנְאָף׃ ס i13993 וְלֹא תִּֿגְנֹב׃ ס i13994 וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ ס i14025 i13995 וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ ס i13996 וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדֹּו וַאֲמָתֹו שֹׁורֹו וַחֲמֹרֹו וְכֹל אֲשֶׁר לְרֵעֶךָ׃ ס series i14026 i13997 אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתֹּוךְ הָאֵשׁ הֶעָןָן וְהָעֲרָפֶל קֹול גָּדֹול i13998 וְלֹא יָסָף i14027 i13999 וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים i14000 וַיִּתְּנֵם אֵלָי׃ progression ideaexplanation 1 1 1 1 1 wlc 25 a 50 discourse