notes

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 1452680585326 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

2010-03-29 06:57:02

2010-04-01 08:54:09

Main Idea: Anticipating a time when children do not understand the meaning of the statutes and commandments (words), Moses explains they were instituted because YHWH delivered them from slavery in Egypt. Outline: I. Introduction (5:1-6:3) A. Summons to hear and obey YHWH (5:1-5:5) B. The Decalogue: Synopsis of what obedience to YHWH means (5:6-21) 1. Love of God (5:6-15) 2. Love of Neighbor (5:7-21) C. Basis for Moses' mediatorial role between YHWH and Israel (5:22-6:3) II. YHWH's spokesman summons Israel to love YHWH and obey him (6:4ff) A. The Summons to love YHWH entirely and exclusively (6:4-9) B. Future situations that will cause you to forget YHWH 1. Comforts of the land will cause you to forget YHWH (6:10-17) a. Summary of the provision that YHWH will grant Israel once they are settled in the land (6:10-12) b. Warning not to forget that it was YHWH alone who granted aforementioned provision (6:13-17) c. Reason to remember YHWH at the present time, as they prepare to enter the land (6:18-19) 2. Future generations will forget why you love and serve YHWH (6:20-25) a. Your children will question why you serve YHWH (6:20) b. Your response (6:21-25) i. YHWH brought Israel out of slavery to Pharaoh in Egypt (21-23) ii. Now we belong to YHWH (24-25) Exegetical Questions: 1. Does the grammar force the breaks in this pericope or is there certain context that we should take into account. It is hard to deny the structure of these five verses with the three-fold pattern of conjunction+noun+qatal verb (21b (asyndeton), 23a, 25a). However, it is very difficult to make sense out of it when we do break it up that way. To complicate the question, 23 is an offline clause, but it is identical in meaning to 21c. If 21c was an offline clause, it would be identical matching (DeRouchie, 288). However, since it clearly carries the discourse forward, it is a mainline clause and breaks the identical matching pattern. Nevertheless, it appears as though these clauses are functioning in the same manner as identical matching, which is two or more examples of a single event (DeRouchie, 288). In the first case Moses is explaining how God brought Israel out of Egypt - with his mighty hand, by signs and miracles. In the second, he tells why - that they would be his people, serving only him. What is meant by righteousness in verse 25? The Dictionary of Biblical Languages gives three domains for the Hebrew word sedeqah - 1. righteousness - the state of doing what is required according to a standard This would make sense in the context of the command to obey all YHWH's statutes given in the previous verse. Furthermore, it occurs as the apadosis to obeying all the commands of the Lord that he commanded. 2. justice - the state or condition of fairly deciding what is right in a legal case, without prejudice This does not fit the context 3. innocence - the state of not having any sin or its associated guilt, according to a standard This could be the preferred meaning, but the absence of any curses, sin or "guilt" makes it less preferable. Of course, if the first definition (righteousness) is preferred, then the righteous standard spoken of there would be God's standard. Obedience to that standard would imply innocence of sin, but that meaning would have to be inferred from the first. 4. prosperity - the state of having an abundant amount of goods and wealth This could also be the preferred meaning and there is some contextual support for it (6:10-11). However, the immediate context is a call to obey the commands and statutes of the Lord. This is significant because when we look at the word righteousness with Pauline eyes, which we Protestants have been conditioned to do, we might hear innocence when we read righteousness. However, we are not innocent of sin by obeying the law. The righteousness spoken of here simply says that we are obeying the law when we obey the law. This contradicts McConville, who says that "righeousness is fundamentally a quality of God, which becomes an ethical imperitive for Israel (33:21). As such, it is at once rectitude, acquittal and the condition brought about a a result...Righeousness in this case, then, indicates a standing in God's sight." (McConville, 145) Did the Israelites see that it was good that they had been freed from human bondage to become vassals of God? The questions assumes one God, which the Israelites may not have believed in. Perhaps that is why God showed his sovereignty over all the so-called gods of Egypt, over creation and indeed their own lives. That would be one reason to recount the great and grevious signs and wonders against Pharaoh and his household. It is difficult to tell whether they saw that their subjection to God's commands was for their own good. It did not appear so in their wilderness wanderings. McConville has an interesting section about the charge that a mono-theistic system sets up a totalitarian regime. He counters "the relationship into which Israel is called with God is that of love". He says "the oneness of God is conceived in such a way as to avoid the entailment of oppression. In the OT story, this is because it impinges on the human partner by means of an invitation into relationship". (146)

10000000031525 31525 Notes 2010-03-29 06:57:02 2010-04-01 08:54:09 Main Idea: Anticipating a time when children do not understand the meaning of the statutes and commandments (words), Moses explains they were instituted because YHWH delivered them from slavery in Egypt. Outline: I. Introduction (5:1-6:3) A. Summons to hear and obey YHWH (5:1-5:5) B. The Decalogue: Synopsis of what obedience to YHWH means (5:6-21) 1. Love of God (5:6-15) 2. Love of Neighbor (5:7-21) C. Basis for Moses' mediatorial role between YHWH and Israel (5:22-6:3) II. YHWH's spokesman summons Israel to love YHWH and obey him (6:4ff) A. The Summons to love YHWH entirely and exclusively (6:4-9) B. Future situations that will cause you to forget YHWH 1. Comforts of the land will cause you to forget YHWH (6:10-17) a. Summary of the provision that YHWH will grant Israel once they are settled in the land (6:10-12) b. Warning not to forget that it was YHWH alone who granted aforementioned provision (6:13-17) c. Reason to remember YHWH at the present time, as they prepare to enter the land (6:18-19) 2. Future generations will forget why you love and serve YHWH (6:20-25) a. Your children will question why you serve YHWH (6:20) b. Your response (6:21-25) i. YHWH brought Israel out of slavery to Pharaoh in Egypt (21-23) ii. Now we belong to YHWH (24-25) Exegetical Questions: 1. Does the grammar force the breaks in this pericope or is there certain context that we should take into account. It is hard to deny the structure of these five verses with the three-fold pattern of conjunction+noun+qatal verb (21b (asyndeton), 23a, 25a). However, it is very difficult to make sense out of it when we do break it up that way. To complicate the question, 23 is an offline clause, but it is identical in meaning to 21c. If 21c was an offline clause, it would be identical matching (DeRouchie, 288). However, since it clearly carries the discourse forward, it is a mainline clause and breaks the identical matching pattern. Nevertheless, it appears as though these clauses are functioning in the same manner as identical matching, which is two or more examples of a single event (DeRouchie, 288). In the first case Moses is explaining how God brought Israel out of Egypt - with his mighty hand, by signs and miracles. In the second, he tells why - that they would be his people, serving only him. What is meant by righteousness in verse 25? The Dictionary of Biblical Languages gives three domains for the Hebrew word sedeqah - 1. righteousness - the state of doing what is required according to a standard This would make sense in the context of the command to obey all YHWH's statutes given in the previous verse. Furthermore, it occurs as the apadosis to obeying all the commands of the Lord that he commanded. 2. justice - the state or condition of fairly deciding what is right in a legal case, without prejudice This does not fit the context 3. innocence - the state of not having any sin or its associated guilt, according to a standard This could be the preferred meaning, but the absence of any curses, sin or "guilt" makes it less preferable. Of course, if the first definition (righteousness) is preferred, then the righteous standard spoken of there would be God's standard. Obedience to that standard would imply innocence of sin, but that meaning would have to be inferred from the first. 4. prosperity - the state of having an abundant amount of goods and wealth This could also be the preferred meaning and there is some contextual support for it (6:10-11). However, the immediate context is a call to obey the commands and statutes of the Lord. This is significant because when we look at the word righteousness with Pauline eyes, which we Protestants have been conditioned to do, we might hear innocence when we read righteousness. However, we are not innocent of sin by obeying the law. The righteousness spoken of here simply says that we are obeying the law when we obey the law. This contradicts McConville, who says that "righeousness is fundamentally a quality of God, which becomes an ethical imperitive for Israel (33:21). As such, it is at once rectitude, acquittal and the condition brought about a a result...Righeousness in this case, then, indicates a standing in God's sight." (McConville, 145) Did the Israelites see that it was good that they had been freed from human bondage to become vassals of God? The questions assumes one God, which the Israelites may not have believed in. Perhaps that is why God showed his sovereignty over all the so-called gods of Egypt, over creation and indeed their own lives. That would be one reason to recount the great and grevious signs and wonders against Pharaoh and his household. It is difficult to tell whether they saw that their subjection to God's commands was for their own good. It did not appear so in their wilderness wanderings. McConville has an interesting section about the charge that a mono-theistic system sets up a totalitarian regime. He counters "the relationship into which Israel is called with God is that of love". He says "the oneness of God is conceived in such a way as to avoid the entailment of oppression. In the OT story, this is because it impinges on the human partner by means of an invitation into relationship". (146) notes

Arc

2010-03-29 06:57:02

2010-04-01 08:54:09

editing

Deuteronomy

Deuteronomy 6:20-25

OT

wlc

esv

כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר

"When your son asks you in time to come,

מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃

'What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?'

temporal

וְאָמַרְתָּ לְבִנְךָ

then you shall say to your son,

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם

' P haraoh's slaves we were in Egypt.

וַיֹּוצִיאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה׃

[But] And the LORD brought us out of Egypt with a mighty hand.

וַיִּתֵּן יְהוָה אֹותֹת וּמֹפְתִים גְּדֹלִים וְרָעִים בְּמִצְרַיִם בְּפַרְעֹה וּבְכָל־בֵּיתֹו לְעֵינֵינוּ׃

And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes.

actionmanner

situationresponse

וְאֹותָנוּ הֹוצִיא מִשָּׁם

And us he brought out from there,

לְמַעַן הָבִיא אֹתָנוּ לָתֶת לָנוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ׃

that he might bring us in and give us the land that he swore to give to our fathers.

actionpurpose

וַיְצַוֵּנוּ יְהוָה

And the LORD commanded us

לַעֲשֹׂות אֶת־כָּל־הַחֻקִּים הָאֵלֶּה

to do all these statutes,

ideaexplanation

לְיִרְאָה אֶת־יְהוָה אֱלֹהֵינוּ

by fearing the LORD our God,

לְטֹוב לָנוּ כָּל־הַיָּמִים

for our good always,

לְחַיֹּתֵנוּ כְּהַיֹּום הַזֶּה׃

that he might preserve us alive, as we are this day.

progression

וּצְדָקָה תִּהְיֶה־לָּנוּ

And righteousness it will be for us,

כִּי־נִשְׁמֹר לַעֲשֹׂות אֶת־כָּל־הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ׃ ס

if we are careful to do all this commandment before the LORD our God, as he has commanded us.'

conditional

questionanswer

discourse

10000000031525 31525 Arc 2010-03-29 06:57:02 2010-04-01 08:54:09 editing Deuteronomy 6 20 6 25 Deuteronomy 6:20-25 5 OT wlc esv i18032 i18033 i18017 כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר "When your son asks you in time to come, i18018 מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃ 'What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?' temporal 1 1 i18034 i18019 וְאָמַרְתָּ לְבִנְךָ then you shall say to your son, i18035 i18036 i18020 עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם ' P haraoh's slaves we were in Egypt. i18037 i18021 וַיֹּוצִיאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה׃ [But] And the LORD brought us out of Egypt with a mighty hand. i18022 וַיִּתֵּן יְהוָה אֹותֹת וּמֹפְתִים גְּדֹלִים וְרָעִים בְּמִצְרַיִם בְּפַרְעֹה וּבְכָל־בֵּיתֹו לְעֵינֵינוּ׃ And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes. actionmanner 1 situationresponse 2 i18038 i18039 i18040 i18023 וְאֹותָנוּ הֹוצִיא מִשָּׁם And us he brought out from there, i18024 לְמַעַן הָבִיא אֹתָנוּ לָתֶת לָנוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ׃ that he might bring us in and give us the land that he swore to give to our fathers. actionpurpose 2 i18041 i18042 i18043 i18025 וַיְצַוֵּנוּ יְהוָה And the LORD commanded us i18026 לַעֲשֹׂות אֶת־כָּל־הַחֻקִּים הָאֵלֶּה to do all these statutes, ideaexplanation 1 i18027 לְיִרְאָה אֶת־יְהוָה אֱלֹהֵינוּ by fearing the LORD our God, actionmanner 1 i18044 i18028 לְטֹוב לָנוּ כָּל־הַיָּמִים for our good always, i18029 לְחַיֹּתֵנוּ כְּהַיֹּום הַזֶּה׃ that he might preserve us alive, as we are this day. ideaexplanation 1 actionpurpose 2 progression i18045 i18030 וּצְדָקָה תִּהְיֶה־לָּנוּ And righteousness it will be for us, i18031 כִּי־נִשְׁמֹר לַעֲשֹׂות אֶת־כָּל־הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ׃ ס if we are careful to do all this commandment before the LORD our God, as he has commanded us.' conditional 2 1 actionpurpose 2 questionanswer 2 1 1 1 wlc 25 esv 25 a 50 discourse