Reflection Of The Exodus

Moses, however, persuaded God to rethink his decision through logic and reasoning. “Lord,” he said, “why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth’? Turn from your fierce anger; relent and do not bring disaster on your people.” By seeing the fault in His potential actions, God saw the good in Moses’ plea and had a change of

The readings of Exodus explain the departure of the Israelites from Egypt and how the covenant was renewed. The rejuvenation made Israel a nation and formed a relationship between god and his teachings. The nature of god’s presence reveals how the Israelites were authentic and productive with how they reproduced and how the land became filled with Israelites. The reality demonstrates how the new king of Egypt stated that, “The Israelite people have multiplied and become more numerous than we are”(Exodus p. 16). This reality proposes how the Egyptians became resentful against the Israelites in order them to suffer brutal slavery and make life difficult for them with intense work and punishment. The texts in Exodus acknowledge the sacrifices Hebrew women had to make in order to live through nature and reality. It states “The Hebrew women are not like the Egyptian women. They are robust and give birth before the midwife arrives” (Exodus p. 16). Gods presence through nature and reality reveals how

     The land of Egypt was visited by a succession of nine plagues. First, the rivers turned to blood. Then came the plagues of frogs, lice, murrain, flies, boils, locusts, and darkness. Still the pharaoh would refuse to let the Israelites go, until at last, Jehovah brought one more plague on the pharaoh and on Egypt.

I have heard them crying out because of their slave drivers, and I am concerned about their suffering. So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.” But Moses said to God, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?” And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.” Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’” God also said to Moses, “Say to the Israelites, ‘The Lord, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ “This is my name forever, the name you shall call me from generation to generation. “Go, assemble the elders of Israel and say to

Throughout Exodus, God constantly tries to instill fear in Pharaoh and the Egyptians in order to prove that he is the Almighty, powerful God. However, despite being the creator of the universe, it is not so easy for God to prove to his creations that he should be worshipped. When trying to free the Israelites from their enslavement by Pharaoh and the Egyptians, God struggles to convince Pharaoh to release the Israelites. His difficulty in persuading Pharaoh causes him to cast ten plagues on the Egyptians to torture them until they become weak and decide to let the Israelites go. However, these plagues seem more like a cry out for people to notice him and acknowledge his power. God’s inability to control his own creations establishes his weakness

Moses replied,“The Lord God of the Hebrews command that you let his people go so that they may serve Him. Now, Aaron will stretch his rod towards the cattle of Egypt and they will all die.”

“The law that God gave to Moses had many aspects – e.g., civil, dealing with the legal system of the people of God considered as a state, with courts and penalties; moral, the law of holy living; and religious, the law of the ceremonies and sacrifices.” These laws set the stage for Christ’s Law and eventually a new covenant made by Christ.

Bijan Ghassemi Exodus/Deuteronomy 100 Professor Bricker November 29, 2014 Honor vs. Shame Exodus is the second book in The Holy Bible and it is known that the first five books of the Holy Bible including Exodus were written by Moses. Cite a source for this? Moses gained his social and religious leadership within the Israelites as God spoke to him and commanded him later on in the Book of Exodus to lead the Israelites out of Egyptian slavery to freedom.

In the Books of Genesis, God is above all other words, autonomous. His ferocity and vehemence is undisputed, and his acts against human evil/sin are apocalyptic. While literary characters have attempted to understand the Lord and his divinity, no response is a better understanding than God’s response, “I AM WHO I AM” to Moses (3:14). With authority and conviction over the breadth of his creation, it is the belief of God that through

Moses was a humble man, but God sees that he is mightier than Moses sees himself. When God tells him that he must lead the Jews out of Egypt, he grows fearful and unworthy of such a task. Moses humility toward God is what makes him capable of such a tremendous mission. Although, he would have much rather not lead the Jews out of Egypt because he is afraid and does not have faith in himself, however, he is able to do it because God has told him to and God would not ask him to do so if it was impossible. Moses successfully leads the Hebrews out of Egypt. Moses was capable of freeing the Jews of slavery with a quality of humility (No Title, 1986).

God’s role in the Bible is characterized in several different ways, with dramatically competing attributes. He takes on many functions and, as literary characters are, he is dynamic and changes over time. The portrayal of God is unique in separate books throughout the Bible. This flexibility of role and character is exemplified by the discrepancy in the depiction of God in the book of Genesis in comparison to the depiction of God in the book of Job. On the larger scale, God creates with intention in Genesis in contrast to destroying without reason in Job. However, as the scale gets smaller, God’s creative authority can be seen in both books, yet this creative authority is manifested in entirely distinctive manners. In Genesis, God as

Therefore, the plague narrative also serves a function of demonstrating who Yahweh is to His own people. Israel must also know Yahweh as we see in Exodus 10:2. Throughout the narrative, we see many allusions to the Egyptian gods and the impotence of these gods before God of Israel.9 There are multiple gods in the Egyptian temple. As an example, in the first plague, the Nile River was turned into blood. The river was an important source of fertility to the land of Egypt. Thus, it was dedicated to many gods (Osiris, Hapi, Sepek etc.) of the Egyptians.10 By turning the river into blood, it eloquently reveals the power of Yahweh and the inferiority of Egyptian gods. For the Egyptians who looked to various gods associated with the Nile, this event would have produced many questions for their faith. Even the magicians had to acknowledge in the third plague that it is the finger of God as they could not replicate it (Exod. 8:19). As for the Israelites, the plague narrative is a reminder of the mighty and awesome power of God who had chosen them and kept His promise. A reminder that would help to strengthen their faith in Him.

The following assignment is an analysis of the book of Exodus, chapter 3, verses 2-12. In this particular passage God calls on Moses to go back to Egypt and free the Israelites. In examination of Exodus 3:2-12, there are multiple aspects of this verse that should be studied. Below I have explained the importance of this passage to it’s original audience and it’s current audience. I have also illustrated its cultural-historical background, the literary genre and context of the passage, as well as highlighted keywords and phrases within the passage.

Throughout the bible, and reading it once more by Marcus Borg, a common idea as it relates to a religious experience, is that the Bible is a human product. Throughout chapter two, Borg continuously describes the Bible as being a product of humans. He explains on page 22 that he sees scripture through the lens of the Bible being a human product, meaning that it is the “product of two ancient communities” (22). He believed that what the Bible explains things to be are words from the communities of ancient Israel and the early Christian movement. “We cannot talk about God (or anything else) except with the words, symbols, stories, concepts, and categories known to us, for they are the only language we have”, made me think about the idea that

At the end of Genesis and into exodus, we see a God who is delivering a people out of slavery and promising this same people a literal land of their own. He promised to be their God. We find moving into exodus that Jacob and Joseph are dead. In Exodus, we see God taking the blessings of Egypt to Jacob and his seed making it bondage to prepare their heart to be His people. Deuteronomy teaches the people how they will live in the promised land. Moses was used of God to lead them out of Egypt and to prepare the new generation to be His people, but Moses could not enter the promised land (Deuteronomy 34:4, HCSB). As Deuteronomy ends God provides new leadership, but His words live on with the people. He continues to choose to work among them. They conquer the land He promised with His guidance and by their obedience to His commands. In conclusion, the storyline from