Where Exodus Ended The Book Of Leviticus Continued Religion Essay

Where Exodus ended the book of Leviticus continued. The book of Leviticus must really non be seen as a new book. Exodus concluded with the completion of the Tabernacle and Leviticus so deals with those events which transpired after that period. The cardinal subject of the book is holiness. Let us analyze the book to see how Israel was to carry through its compact duty to be “ a land of priests and a holy state ” .

4.1. Describe the construction of the book of Leviticus. Your description should explicate the above four chief subjects and show how they relate to the intent of the book

Chapters 1 – 7 in Leviticus briefly describe the assorted offerings and forfeits used in the consecration of the priests and the people. They really provide background for the dedication of the Tabernacle and the priesthood in chapters 8 – 10. Harmonizing to this brief description of the assorted offerings and forfeits, the direction that follow for the following six chapters deal with guidelines for conveying “ an offering ” to the Lord at the Tabernacle. The instructions do n’t present the pattern of offerings but provide ordinances for them in the visible radiation of the freshly established worship of God at the Tabernacle ( Hamilton 1982:245-262 ) .

The direction for the consecration of the priesthood for the work in the Tabernacle was given in Exodus 29:1-37, LASB. The executing of those instructions is carried out here in Leviticus 8 ( Chapters 8 – 10 ) . For illustration, the bull is systematically called “ the bull of wickedness offering ” , the first random-access memory is called “ the random-access memory for the burned offering ” and the 2nd random-access memory is called “ the random-access memory for the ordination ” . Being in the priesthood careful attending to detail had to be given to the forfeits. Moses took seven yearss of consecration of the priests. The priests had to cognize what they were making to go a priest, it was a naming ( Hamilton 1982:265-272 ) .

“ The root for “ sanctum ” , qdA? , occurs more than 150 times in the Book of Leviticus. This concentration of the term is denser than any other book of the Bible and reveals something of the intent of the book. Holiness implies separation and is so defined in Leviticus 20:26, LASB: “ And you shall be holy to Me, for I the Lord am sanctum, and have separated you from the peoples, that you should be Mine ” ( Rooker 2000:150-151 ) .

Chapter 11 – 16 poses the inquiry whether certain animate beings was dirty or clean. The end of the differentiations was to find whether an animate being could be eaten. The impression of uncleanness and cleanness is specifically applied in this chapter to the inquiry of sanctity. It is to bind the construct of sanctity to God ‘s ain illustration of sanctity. Atonement ( Day of Atonement ) was done one time a twelvemonth for all the wickednesss of the Israelites ( Hamilton 1982:273-276 ) .

This new section of Torahs ( The sanctity codification ) is given a formal debut that clearly sets forth the intent of the Torahs. The Torahs represented a manner of life distinct from the “ Acts of the Apostless of Egypt ” and the “ Acts of the Apostless of Canaan ” . They were God ‘s “ opinions ” and Israel was to maintain them by walking in them. In reading this aggregation of Torahs in the Pentateuch, we should retrieve that it is merely a choice of Israel ‘s Torahs and as such dramas an of import map within the larger construction of the book ( Hamilton 1982:297-299 ) .

4.2. Read Leviticus 1-7 and place five chief classs of forfeits. Write brief notes on each forfeit.

Burnt Offering – There are three types of burnt offerings which could be brought by anyone to the Tabernacle: ( 1 ) those from the herd ; ( 2 ) those from the flock ; ( 3 ) those from the birds. The offering was presented at the entryway of the Tabernacle, where the offeror would put his manus on the caput of the offering, and, if it were so accepted, it would “ do expiation for him ” . If the animate being was from the herd or flock, the offeror would butcher and fix it and the priest would convey it and its blood to the communion table, where it would be wholly burned. If it was a bird, the priest would make everything, besides taking the ashes the undermentioned twenty-four hours from the communion table ( Leviticus 1:169-170, LASB ) .

Grain Offering – A grain ( or repast ) offering was an offering of flour presented in any figure of ways: fresh, baked, fried on a griddle, or cooked in a pan. The offering was brought to the priest, who so took a little part of it to fire on the communion table. The remainder was taken to be used by the priests. The grain offering could non incorporate leaven ( barm ) but was to be seasoned with salt ( Leviticus 2:170, LASB ) .

Peace Offering – Unlike the burnt offering, in which the whole offering is consumed by fire, in the peace offering merely the “ fat parts ” and the blood are burned. The remainder of the animate being was prepared and eaten by the priests and the offeror. The peace offering would be given “ as an look of gratefulness ” ( Leviticus 3:171, LASB ) .

Sin Offering – The intent of the wickedness offering was to expiate for accidentally interrupting one of the commandments given by God. Different signifiers of offerings and processs were required, depending on the position or individuality of the wrongdoer. For illustration, a wickedness offering for the high priest required a immature bull, whereas for a hapless individual it will be two doves. Furthermore, a wickedness offering carried out as portion of the cleaning of the Tabernacle could non be eaten by the priest. Thus the rule is established that the wickedness offering could be eaten by the priests every bit long as the offering had non been given in any manner on behalf of the priests ( Leviticus 4:171-172, LASB ) .

Trespass ( Guilt ) Offering – The trespass offering provided for the damages of a incorrect done against God and others. The expiation in each instance was the offering of a random-access memory. It was done so that you ‘re “ Yes ” be “ Yes ” and you ‘re “ No ” be “ No ” . God wanted the people of Israel non to assure something and so non maintain that promise. The lone promises we ought non to maintain are promises that lead to transgress ( Leviticus 5:173-174 ) .

4.3. Compare and contrast the function the Old Testament sacrificial system presented in Leviticus with the function of forfeits and offerings in African Traditional Religions. Your assignment should hold three subdivisions:

4.3.1. The topographic point of God, the believer and mediators. In African traditional faith there is a belief in many Gods. These Gods took the signifier of the “ vadzimu ” , which means the “ life dead ” . When person passes off ( passed the physical province of being ) and moved to the religious province, this individual was called the living-dead. To acquire to the Supreme God you had to travel through the living-dead, “ mwari ” in Shona and “ unkulunkulu ” in Ndebele. If the people were in problem, they went to the living-dead for all their replies. The living-dead were the ascendants of the people, but there was besides the regional divinity. This regional divinity was worshipped by all the people of that part. In the part the living-dead acted as the mediators. So each part had its ain divinity ( Munemo 1994:2-3 ) .

“ Mbiti ( Gehman 1999:189 ) echoed the same chorus. Except among Christians, communicating between human existences and God is really rare, and merely in times of dire demand, e.g. after a drawn-out drouth, in times of epidemics, or in sudden danger. Then a short supplication, addressed to God, is offered or uttered, but there is no general rite to be followed ” .

The difference between the sacrificial system in Leviticus and African traditional faith is the fact that in Leviticus the system was linked with God. In Leviticus God was in entire control over everything that happened ; the instructions for the forfeits and offerings came from God. The people of Israelite knew that they could function merely One God, and that was the life God. No helping of any other God or ascendants was allowed. The believer ne’er comes into the presence of God unrewarded. A believer comes either with his gifts or with God ‘s Gift. After the gift ( say an animate being ) is brought to the topographic point of worship, the believer, non the priest, kills the animate being. The sacrificial offering was the priests work. The priests stood between God and the people as mediators ( Arnold and Beyer 1999:175-177 ) .

4.3.2. The type, frequence, and topographic point of forfeit. In African traditional faith the people believe in the supernatural. All facets of life and nature are used in their forfeits. Elementss like a immense tree or a large stone had tremendous powers for the people. They besides believed in witchery and black magic. They saw evil as all that detracts them from making the honorable thing. They believed that through ritual and forfeit they would be forgiven for their wickednesss. Forfeits involved utilizing animate beings, cattles, caprine animals and biddies, herbs, appeals, talismans, grain, green goods and supplication, but in utmost instances worlds. African traditional faith did non hold shrines were people were worshipped. Wherever the individual worked so was his faith, if he worked in the field, he got his offering from the field. Worship for the individual believing in African traditional faith took topographic point wherever and whenever they were in demand, inquiring for aid or giving thanks to the living-dead ( Munemo 1994:2-4 ) .

“ Mbiti ( Mbiti 1989:197 ) gave the undermentioned illustration: “ In some instances, forfeits and offerings are directed to one or more of the followers: God, liquors and living-dead. Recipients in the 2nd and 3rd classs are regarded as mediators between God and work forces, so that God is the ultimate Recipient whether or non the believers are cognizant of that ” .

In the book of Leviticus the types of offerings differ, non all were carnal forfeits ; there were offerings of grain, vino, olive oil and so forth. Nor were all offerings considered to hold expiative significance ; they included offerings of Thanksgiving, freewill offerings and offerings of one ‘s stated dues ( tithes or first fruits ) . These were looks of gratitude and Acts of the Apostless of devotedness to God. God provided specific waies for the sort of worship that would be delighting to him. All of the offerings were done in the Tabernacle that Moses erected harmonizing to the instructions from God ( Leviticus 1-5:168-173 ) .

4.3.3. Reacting to a practician of autochthonal faith in the visible radiation of Leviticus and the work of Jesus Christ. In the Old Testament God gave His people many rites and instructions to follow. All the rites in Leviticus were meant to learn the people valuable lessons. God has non changed and His rules are for all times, but in the New Testament He gave us His Son Jesus Christ, who died on the cross for our wickednesss. We do n’t hold to make any offerings or forfeits any longer. God loves us the manner we are and Jesus Christ acts as our mediator. Through Jesus Christ the Africans can happen better ways to cover with drouth, dearth, sterility and the battle against all evil. The fact that all who belief in Jesus Christ will hold ageless life regardless of who they are, is better than to function the living-dead. Jesus Christ shows us that we do n’t hold to fear decease. The biggest point is that we serve one God, the Supreme life God.

Decision

Leviticus was a fantastic book to read and to analyze. It opened up a whole new chapter in my life. To cognize that God loved Moses and his people so much, that He protected and cared for them, it touched my bosom. There were lessons to larn from the book of Leviticus: ( 1 ) We can near God whenever and wherever we want ( 2 ) Jesus Christ died for our wickednesss so that we do n’t hold to follow the Torahs and rigorous instructions from the Ten Commandments.

Bibliography

Arnold B T and Beyer B E 1999. Meeting the Old Testament. Grand Rapids: Baker.

Barton B B, Beers R A and Galvin J C ( explosive detection systems ) 1996. Life Application Study Bible. Wheaton, IL: Tyndale House Publishers.

Hamilton V P 1982. Handbook on the Pentateuch. Grand Rapids: Baker.

Mbiti J S 1989. African Religions and Pilosophy, 2nd erectile dysfunction. Oxford: Heinemann Educational Publishers.

Munemo N 1994. Traditional Religion and Christianity in Southern Africa. Online article: hypertext transfer protocol: //www.kahome.co.uk/ngonim.htm, 2011/01/12.

Rooker M F 2000. Leviticus. New American Commentary, vol. 3a. Capital of tennessee: Broadman & A ; Holman.

Introduction

The book of Numbers lists the people of Israel in their kins. The rubric of the book comes from the nose count with which it begins. Numbers says a great trade about the people ‘s experiences in the desert and the lessons that God tried to learn them under Moses ‘ counsel. Through analyzing the book we will come to cognize about the readyings to come in the Promised Land, the rebellion of the people and God ‘s opinion.

ASSIGNMENT 5

5.1. Analyze the book of Numbers, and so briefly depict its construction and contents. The overarching construction of the book is best seen in footings of the two nose count lists. The first is that of the coevals that experienced the hegira from Egypt and the giving of the jurisprudence at Sinai. They are now prepared to travel towards the land of promise ; every bid of God has been followed to the missive. When faced with the dangers of come ining the land, nevertheless, the grownups do non swear the promise ; they experience God ‘s opinion and eventually, in the aftermath of renunciation, dice in a pestilence. Even Moses and Aaron mistrust God and are prohibited from come ining the land ; merely the faithful lookouts, Caleb and Joshua, and the immature are allowed to make so. These prophets ironically gather the clearest mentions to the hereditary promises in Numbers. It is about as if no Israelite, including Moses, has sufficient standing left to convey such a approval ( Hamilton 1982:317-320 ) .

The 2nd nose count with more genealogical item, lists the members of the new coevals. This coevals, as a mark of God ‘s go oning fidelity to hereditary promises, will come in the Promised Land. The undermentioned texts ( Numbers 27-36, LASB ) lift up issues comparable to those taken up at the first nose count, but are now focused on the hereafter in the land. No deceases, no mutters, no rebellions against the leading are in position, and assorted hopeful marks are presented. This new coevals is the audience for the book of Deuteronomy. The Book of Numbers presupposes that God is committed to the hereditary promises. God has promised “ good to Israel ” . The book ‘s in-between subdivision complicates the motion towards fulfilment. The lookouts, sent to descry out the land of Canaan, conveying back a assorted study. Numbers had begun with readyings for conflict ; the land would non be Israel ‘s without a battle ( Hamilton 1982:317-320 ) .

5.2. Study Numbers 14 closely. Explain how the events recorded in this chapter represent the turning point of the book of Numbers ( Hint: wage peculiar attending to the subjects of ‘disobedience ‘ and ‘judgement ‘ ) .

Unbelief of the People ( Numbers 14:1-12 ) . The narrative continues by demoing that in the thick of the weeping of the people, Yahweh spoke to Moses in the Tent of meeting: “ How long will these people reject Me? And how long will they non believe Me, with all the marks which I have performed among them? ” ( Numbers 14:11-12:237, LASB ) . It is indispensable to observe that, within the narrative itself, the Lord calls their fearful response to the undercover agents ‘ study an act of “ unbelief ” . Thus the author is careful to indicate out that the people ‘s failure at this of import clip in the wilderness was a failure to believe. The people surely failed in many facets, but the author specifically points to, and takes great attention to pull out, their failure to believe God. They failed to inherit the Promised Land. God was prepared to judge them badly for their deficiency of religion ( Cole 2000:221-222 ) .

Moses ‘ Intercession ( Numbers 14:13-19 ) . Moses interceded for Israel and replied to the Lord that his rejection of this people in the wilderness would hold a permanent consequence on the states around them who had heard of what he had done in Egypt ( Cole 2000:222-224 ) .

The people are judged ( Numbers 14:20-38 ) . God heard Moses ‘ supplication on behalf of the people. Though Israel proved unfaithful, God remained faithful and gracious. The consequence of Israel ‘s deficiency of religion was however terrible. Except for Joshua and Caleb, that whole coevals who did non believe died in the wilderness, that is, that coevals was to brood in the wilderness for 40 old ages until they had died ( Cole 2000:224-233 ) .

Given of the people ( Numbers 14:39-45 ) . At the stopping point of the narrative the author recounts the aborted effort of the people to take the land without the aid of the Lord. The intent of the narrative is to demo the rearward side of their disbelief. Not merely did they fail to swear God to give them the land, but in despair they attempted to take it on their ain. This way was the antonym of where God had told them to travel ( Cole 2000:234-235 ) .

5.3. Brevard Childs has argued that sanctity is the overarching subject of the book of Numbers. All the rites, legal affairs, narrative and statistical stuff revolve around the subject of sanctity. Make you hold? If so, roll up a list of cogent evidence from the book. If non, what is the chief subject in your position?

I agree with Childs, but I besides think that with the subject of sanctity, there is besides the fact of noncompliance and obeisance ( Cole 2000:215 ) . The first four chapters have underscored the holiness of the Tabernacle. It is God ‘s brooding topographic point, and all is to be observed and implemented as He has spoken. It is non without significance that these first four chapters all end on the same note: “ Therefore the kids of Israel did ; harmonizing to all that the Lord commanded Moses, so they did ” ( Numbers 1:54:215, LASB ) . “ Therefore the kids of Israel did harmonizing to all that the Lord commanded Moses ; so they camped by their criterions and so they broke cantonment, each one by his household, harmonizing to their male parents ‘ houses ” ( Numbers 2:34:216, LASB ) ( Cole 2000:210-211 ) .

Having therefore defined this thought, it is really natural for the text to follow these directives with assorted regulations that will assist to do the cantonment sanctum. By contrast, chapter 5 is negative in its accent. It deals with seting out of the cantonment those who defile it, or detract from its sacred character. If certain types of physical drosss defile God ‘s cantonment, what so about wickedness. “ Speak to the kids of Israel: ‘When a adult male or adult female commits any wickedness that work forces commit in infidelity against the Lord, and that individual is guilty, so he shall squeal the wickedness which he has committed. He shall do damages for his trespass in full, plus one-fifth of it, and give it to the 1 he has wronged ” ( Numbers 5:5-7:220-221, LASB ) . Once once more the message is really clear. God ‘s cantonment is to be a holy topographic point, a pure topographic point. Dirty people must be excluded. Sin against a neighbour must be spoken by the individual responsible, and repented of, therefore paving the manner for full damages with both the offended party and with God ( Cole 2000:212-213 ) .

Decision

How amazing, Numbers gives illustrations that warn us and assist us avoid the Israelites ‘ errors. From the experience of the Israelites we learn that disbelief is black. We besides learn non to hanker for the iniquitous pleasances of the yesteryear, to avoid complaining, and to remain off from all signifiers of via media. If we choose to allow God take our lives, we should non disregard his message in the book of Numbers.

Bibliography

Barton B B, Beers R A and Galvin J C ( explosive detection systems ) 1996. Life Application Study Bible. Wheaton, IL: Tyndale House Publishers.

Cole R D 2000. Numbers. The New American Commentary, vol. 3b. Capital of tennessee: Broadman & A ; Holman Publishers.

Hamilton V P 1982. Handbook on the Pentateuch. Grand Rapids: Baker.

Introduction

Deuteronomy is both an stoping and a beginning. It looks both backward and frontward. It recalls the hereditary promises and the hegira rescue, retells events experienced by the people at Sinai and in the wilderness and looks frontward to the clip in the Promised Land and even beyond. Let us analyze all the lessons that we can larn from Deuteronomy so that it can promote us and travel us to action.

ASSIGNMENT 6

6.1. Based on Moses ‘ the three addresss, explain the construction of the book of Deuteronomy. Briefly describe the content of each address and remark on how each one contributes to the intent of the book of Deuteronomy.

What God has done for us: Moses ‘ first reference ( Deuteronomy 1:1 – 4:43, LASB ) . God has led His people out of Egypt and across the great wilderness. Now they stand ready to come in the Promised Land. But before the Israelites go into the land, Moses has some of import advice to give them. He delivers his advice in three parts. In the first portion, Moses reviews the history of God ‘s old attention for the people of Israel. Through God ‘s actions in the past, we can larn about the God we serve today. Moses reviewed the mighty Acts of the Apostless of God for the state of Israel. Remembering God ‘s particular engagement in our lives gives us hope and encouragement for the hereafter.

Principles for Godly life: Moses ‘ 2nd reference ( Deuteronomy 4:44 – 28:68, LASB ) . Moses recounts the Ten Commandments and the other Torahs given to the Hebrewss at Mount Sinai. Obeying God ‘s Torahs brought approvals to the Israelites and disobeying brought bad luck. This was portion of the written understanding God made with His people. Although we are non portion of this compact, the rule holds true: obeisance and noncompliance carry inevitable effects in this life and the following.

A call for committedness to God: Moses ‘ 3rd reference ( Deuteronomy 29:1 – 30:20, LASB ) . Moses called the people to commitment, pressing the people to honor the contract they had antecedently made with God. God still calls us to be committed to love him with all our bosom, psyche, head and strength.

The alteration in Leadership: Moses ‘ last yearss ( Deuteronomy 31:1 – 34:12, LASB ) . Gaining that he is about to decease, Moses committees Joshua, records the Torahs in a lasting signifier and teaches a particular vocal to the Israelites. Thus Moses prepared the people for his going. Although Moses made some serious errors, he had lived honorably and carried out God ‘s bids. Moses died with unity. We excessively may do some serious errors, but that should non halt us from populating with unity and godly committedness.

6.2. The undermentioned subjects are found in the book of Deuteronomy write brief notes on each:

Covenant. The book of Deuteronomy speaks about two compacts, one at Sinai and one in the fields of Moab. The new coevals has already participated in the former, the Moab compact which is non mentioned elsewhere in the Old Testament but supplements the Sinai compact. Deuteronomy has cast both compacts in liturgical footings. God and the people publically stated certain duties with regard to the other. The Moab compact is an curse and a renewed call to obeisance. It is non to state that the Israelites were non God ‘s people all along, but every coevals must claim both promise and duty anew for themselves and hear anew the declaration that they are God ‘s people ( Smith 1993:269-271 ) .

God ‘s fidelity. God ‘s faithful and patient love is portrayed more frequently than his penalty. God shows His by being faithful to His people and His promises. In response, God desires love from the bosom, non simply legalistically maintaining the jurisprudence. God reminded His people that in order to sign his understanding they must take the way of obeisance. A personal determination to obey would convey benefits to their lives ; rebellion would convey terrible catastrophe ( Smith 1993:240-243 ) .

Law. Israel was populating with the jurisprudence of God whilst being 40 old ages in the wilderness. Moses told the people to delight obey the jurisprudence because the jurisprudence was non to be broken. If you broke the jurisprudence, you would stop up being scattered among the state. Israel ‘s jurisprudence is non a inactive world, intended to stay the same for all times and topographic points. For Israel and for God, new occasions teach new responsibilities. The integrating of jurisprudence and narrative throughout the Pentateuch is a cardinal consideration. God ‘s gift of the jurisprudence is non drawn into a codification, but remains integrated with the narrative of God ‘s gracious activity in the ever-changing history of God ‘s people. Law is ever crossing with life as it is, filled with alteration, complexness and ambiguity ( Smith 1993:243-246 ) .

Judgement. “ and when the Lord your God delivers them over to you, you shall suppress them and utterly destruct them. You shall do no compact with them nor demo clemency to them ” ( Deuteronomy 7:2:292, LASB ) . God told the Israelites to destruct their enemies. If we say God is a fantastic and merciful God, how can He give them this direction? What we do n’t gain is that these enemies were portion of God ‘s creative activity and God merely do n’t let wickedness or evil to boom in this universe. God used the Israelites as an instrument of opinion. To believe that God is excessively “ nice ” to judge wickedness would be to undervalue him.

6.3. Deuteronomy 5 is the 2nd reading of the Ten Commandments, originally found in Exodus 20. Compare the Exodus 20 and Deuteronomy 5 versions of the Ten Commandments. Indicate the similarities and differences.

The Ten Commandments are repeated about word for word from Exodus 20:1-17, LASB. However, there are little alterations in Deuteronomy. First, the introductory words, “ I am the Lord your God who brought you out of the land of Egypt ” , are the same as in Exodus, although in the 40 old ages that had transpired, the Lord had done many more good things. Second, the prohibition of devotion, which marks the gap of the commandments in both Exodus and Deuteronomy, takes on a more realistic tone in its present context in Deuteronomy. In Deuteronomy the trial of God ‘s penalty on the 3rd and four coevals takes on a new significance when read to the 2nd coevals. Third, the remainder on the 7th twenty-four hours is extended in Deuteronomy to include one ‘s whole family and retainers. Israel is to retrieve their clip of service in Egypt and should handle their retainers like themselves. Fourth, the phrase “ that it may travel good with you ” is added to the commandments sing honouring one ‘s parents. God wanted the people to bask their stay in the “ good land ” . Fifth, in Exodus 20:17, LASB “ You shall non covet your neighbour ‘s house ” and in Deuteronomy 5:21, LASB “ You shall non covet your neigbor ‘s married woman ” we see the difference of neighbour ‘s house and neighbour ‘s married woman. Is the neighbour ‘s married woman considered simply a portion of his belongings? I think the statement in Deuteronomy is clearer, first you are non supposed to want your neighbour ‘s married woman and so their belongings. The belongings and the married woman are to different constructs.

Decision

We see in Deuteronomy that one error may pass over you out. Those that think they do n’t necessitate God, nevertheless, must be really cautious. Populating for God like Moses and the people did, looks like hazardous concern, but because God is our safety, we can make bold to be bold.