notes

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notes 1452680585300 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

2010-02-12 22:11:03

2010-03-03 20:57:57

Main Idea: Based on the Covenant and the historic redemptive work of God for his people, he demands complete and all exclusive alligiance from them. Exegetical Outline: Questions: Why does Moses change persons from second person plural (5:1; 4-5) to first common singular (5:2-3)? The change of from second person plural in 5:1 to first common singular in 5:2-3 is most likely to stress the all-inclusiveness of the Covenant. Moses was not excluded from the Covenant neither was this present generation. With the second person in 5:1, Moses is addressing the congregation as a preacher. Moses is a preacher to the congregation (Block 180). The switch from the first common singular back to the second person plural in 5:4-5, McConville argues, is to stress Yahweh's encounter with Israel. "It is the more remarkable becaue in v.4 there is a change from the inclusive 'we' of vv. 2-3 back to the second-person (plural) address, so that the encounter with Israel is stressed" (McConville 124). Who are the Fathers in 5:3? Who are the Fathers here? The first Generation that left Egypt or the Partriachs? Note the way the word “Father” is used in Deuteronomy. It is, most likely, referring to Abraham, Isaac and Jacob and thus the two covenants are being contrasted here. The Covenant at Horeb was not the Abrahamic covenant. The Covenant at Horeb brought condemnation but the people will be brought into the land because of the Covenant with Abraham, Isaac and Jacob. Keil argues, “The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deut. 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen. 15:18), though the latter laid the foundation for the Sinaitic covenant” (C. F. Keil and Delitzsch F., Commentary on the Old Testament (10 vols.; Peabody: Hendrickson Publishers, 1996), n.p.). Dr D, God, in giving the Law, is giving a good thing, one of the main differences then between the old covenant and the new covenant is that the old covenant did not bring enablement to obey the law but the new covenant gives the Spirit who enables believers in Christ to obey the Law. Why is it important for Moses to restate his role during the giving of the covenant in 5:5? Moses probably restates his role as mediator to show that God mediated his word to Israel through him. Block states that "Moses has hereby interrupted his own train of thought by reminding his audience that the revelation at Sinai involved two dimensions: direct divine speech and mediated divine speech. As he will iterate in v. 22, the Ten Words were the only revelation that people received directly from Yahweh. The parenthetical comment clarifies how the remainder (the bulk of the revelation) was communicated from God to his people." (Block 177). what is the significance of Yahweh's recall of his historic work of salvation for Isreal before the commandments are given? Yahweh's reiteration of his saving work is to ground the commandments in his gracious work for his people. Grace is the ground for the Law. "The point of this introduction," McConville says, "is not merely to identify Yahweh, but precisely to establish a relationship between Israel's experience of deliverance and the obligations that would now be imposed" (McConville 125).

10000000026112 26112 Notes 2010-02-12 22:11:03 2010-03-03 20:57:57 Main Idea: Based on the Covenant and the historic redemptive work of God for his people, he demands complete and all exclusive alligiance from them. Exegetical Outline: Questions: Why does Moses change persons from second person plural (5:1; 4-5) to first common singular (5:2-3)? The change of from second person plural in 5:1 to first common singular in 5:2-3 is most likely to stress the all-inclusiveness of the Covenant. Moses was not excluded from the Covenant neither was this present generation. With the second person in 5:1, Moses is addressing the congregation as a preacher. Moses is a preacher to the congregation (Block 180). The switch from the first common singular back to the second person plural in 5:4-5, McConville argues, is to stress Yahweh's encounter with Israel. "It is the more remarkable becaue in v.4 there is a change from the inclusive 'we' of vv. 2-3 back to the second-person (plural) address, so that the encounter with Israel is stressed" (McConville 124). Who are the Fathers in 5:3? Who are the Fathers here? The first Generation that left Egypt or the Partriachs? Note the way the word “Father” is used in Deuteronomy. It is, most likely, referring to Abraham, Isaac and Jacob and thus the two covenants are being contrasted here. The Covenant at Horeb was not the Abrahamic covenant. The Covenant at Horeb brought condemnation but the people will be brought into the land because of the Covenant with Abraham, Isaac and Jacob. Keil argues, “The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deut. 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen. 15:18), though the latter laid the foundation for the Sinaitic covenant” (C. F. Keil and Delitzsch F., Commentary on the Old Testament (10 vols.; Peabody: Hendrickson Publishers, 1996), n.p.). Dr D, God, in giving the Law, is giving a good thing, one of the main differences then between the old covenant and the new covenant is that the old covenant did not bring enablement to obey the law but the new covenant gives the Spirit who enables believers in Christ to obey the Law. Why is it important for Moses to restate his role during the giving of the covenant in 5:5? Moses probably restates his role as mediator to show that God mediated his word to Israel through him. Block states that "Moses has hereby interrupted his own train of thought by reminding his audience that the revelation at Sinai involved two dimensions: direct divine speech and mediated divine speech. As he will iterate in v. 22, the Ten Words were the only revelation that people received directly from Yahweh. The parenthetical comment clarifies how the remainder (the bulk of the revelation) was communicated from God to his people." (Block 177). what is the significance of Yahweh's recall of his historic work of salvation for Isreal before the commandments are given? Yahweh's reiteration of his saving work is to ground the commandments in his gracious work for his people. Grace is the ground for the Law. "The point of this introduction," McConville says, "is not merely to identify Yahweh, but precisely to establish a relationship between Israel's experience of deliverance and the obligations that would now be imposed" (McConville 125). notes

Arc

2010-02-12 22:11:03

2010-03-03 20:57:57

editing

Deuteronomy

Deuteronomy 5:1-10

OT

wlc

וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם

שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים

אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיֹּום

ideaexplanation

וּלְמַדְתֶּם אֹתָם

וּשְׁמַרְתֶּם

progression

לַעֲשֹׂתָם׃

actionpurpose

יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃

לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת

כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיֹּום כֻּלָּנוּ חַיִּים׃

פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִםָּכֶם בָּהָר מִתֹּוךְ הָאֵשׁ׃

אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא

לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה

כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ

וְלֹא־עֲלִיתֶם בָּהָר

actionresult

ground

לֵאמֹר׃ ס

אָנֹכִי יְהוָה אֱלֹהֶיךָ

אֲשֶׁר הֹוצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃

לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃

לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה

אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל

וַאֲשֶׁר בָּאָרֶץ מִתָּחַת

וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃

לֹא־תִשְׁתַּחֲוֶה לָהֶם

וְלֹא תָעָבְדֵם

series

כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא

פֹּקֵד עֲוֹן אָבֹות עַל־בָּנִים

וְעַל־שִׁלֵּשִׁים

וְעַל־רִבֵּעִים לְשֹׂנְאָי׃

וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי

וּלְשֹׁמְרֵי [כ= מִצְוֹתֹו] [ק= מִצְוֹתָי]׃ ס

negativepositive

inference

discourse

10000000026112 26112 Arc 2010-02-12 22:11:03 2010-03-03 20:57:57 editing Deuteronomy 5 1 5 10 Deuteronomy 5:1-10 5 OT wlc i14160 i14130 וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם i14161 i14162 i14163 i14131 שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים i14132 אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיֹּום ideaexplanation 1 i14164 i14165 i14133 וּלְמַדְתֶּם אֹתָם i14134 וּשְׁמַרְתֶּם progression i14135 לַעֲשֹׂתָם׃ actionpurpose 2 progression i14166 i14167 i14136 יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ i14137 לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת i14138 כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיֹּום כֻּלָּנוּ חַיִּים׃ i14168 i14169 i14139 פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִםָּכֶם בָּהָר מִתֹּוךְ הָאֵשׁ׃ i14170 i14171 i14140 אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא i14141 לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה actionpurpose 2 i14172 i14142 כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ i14143 וְלֹא־עֲלִיתֶם בָּהָר actionresult 2 ground 1 i14144 לֵאמֹר׃ ס i14173 i14174 i14145 אָנֹכִי יְהוָה אֱלֹהֶיךָ i14146 אֲשֶׁר הֹוצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ ideaexplanation 1 i14175 i14176 i14147 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ i14177 i14178 i14148 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה i14179 i14149 אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל i14150 וַאֲשֶׁר בָּאָרֶץ מִתָּחַת i14151 וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ ideaexplanation 1 i14180 i14152 לֹא־תִשְׁתַּחֲוֶה לָהֶם i14153 וְלֹא תָעָבְדֵם series series progression i14181 i14154 כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא i14182 i14183 i14155 פֹּקֵד עֲוֹן אָבֹות עַל־בָּנִים i14156 וְעַל־שִׁלֵּשִׁים i14157 וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ i14184 i14158 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי i14159 וּלְשֹׁמְרֵי [כ= מִצְוֹתֹו] [ק= מִצְוֹתָי]׃ ס negativepositive 2 ideaexplanation 1 ground 1 inference 2 ideaexplanation 1 ideaexplanation 1 ideaexplanation 1 ground 1 1 1 1 wlc 25 a 50 discourse