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5'2 The Role of Num 1114

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Title: 5'2 The Role of Num 1114


1
5.2 The Role of Num 11-14
  • APTS-BOT620

2
1. The Beginning
  • 1.0 How it was meant to be!
  • Numbers 101-10 Trumpet
  • Numbers 1011-28 - The Journey Begins
  • Number 1029-32 Hobab (Jethro Hobab are the
    same person. Reuel is his father. See Exod 218
    Exod 18)
  • The Wilderness of Paran

3
Num 101-10 - Silver Trumpets
4
Arch of Titus
5
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6
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7
The Wilderness of Paran
8
The Wilderness of Paran
9
The Wilderness of Paran
10
2. The Beginning the End
  • Two Ark Snippets as Enclosures
  • Numbers 1033-36
  • Numbers 1439-45

11
3. Theologies of the Ark
  • 3.1 The Ark as a Box
  • Deut 101-5 Accent on the Tablets
  • Deut 3124-26
  • Exod 2510-22 371-9
  • 3.2 The Ark as a War Palladium
  • Num 1035-36 Divine Warrior Motif (Ps 681,
    7-8, 11-12, 17-18 Judg 54-5 Deut 322-3 Hab
    33-6)
  • Conquest Narratives Josh 3-4 6 830-35 the
    problem of 1 Sam 41-72

12
3. Theologies of the Ark
  • 3.3 The Kapporeth
  • The Meaning of Kapporeth?
  • Cover lid
  • Greek hilasterion (Lev 16)
  • Görg kp (n) rdwi sole of the foot or
    footplate
  • 3.4 A Throne Footstool
  • 1 Sam 44 (2 Sam 62, 18 78, 26, 27 Ps 247-10
  • 1 Kgs 81-13
  • Isa 61-3

13
4. Murmuring in the Wilderness
  • 4.1 Numbers 111-3
  • What were the people complaining about?
  • The possible Exod 1522-26 parallel Water.
  • Paradigmatic?

14
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15
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16
4. Murmuring in the Wilderness
  • 4.2 Murmuring vs. Laments
  • Laments Complaint, Confession of Trust,
    Petition, Vow to Praise
  • Praise in a Minor Key B. Anderson
  • Almost 50 of the Psalter (Individual Communal)

17
Structure of 114-35
  • A. Peoples Complaint Meat Num 114-10
  • B. Moses Complaint Assistance Num 1110-15
  • X. Gods Answer to Both Complaints Num 1116-24
  • B. God Authorizes Elders Num 1124-30
  • A. God Supplies Meat Punishes Complainers Num
    1131-34

18
5. Peoples Complaint Meat Num 114-10
  • Num 114 Rabble/Riffraff? . . . . strong
    craving fish, cucumbers, melons, leeks, onions,
    garlic vs. manna
  • Food in Egypt
  • Fish Meat (fish wild poultry geese, ducks,
    quails, cranes, etc.)
  • Bread
  • Vegetables (beans, chick peas, lentils, green
    peas, leeks, Egyptian lettuce, and garlic)
  • Fruit (figs, grapes, pomegranates, plums peaches )

19
Fish Meat
20
Bread
21
Fruit
22
Dairy Products Oils
23
6. Moses Complaint Assistance Num 1110-15
  • Num 1110b Yahweh was very angry, and Moses was
    distressed.
  • . . . not found favor in your sight (Exod
    3312, 13, 16, 17 348)
  • this people
  • Nursing-father imagery
  • If this is the way you are going to treat me,
    put me to death at once, if I have found favor in
    your sight and do not let me see my misery.

24
7. Gods Answer to Both Complaints Num 1116-24
  • 70 Elders to bear the burden with Moses take
    some of the spirit that is on you and put it on
    them
  • Meat enough for a whole month Consecrate
    yourselves (Exod 1910-15)
  • Num 1121-22 A further complaint by Moses
  • Num 1123 A further Answer by Yahweh

25
8. God Authorizes Elders Num 1124-30
  • . . . and took some of the spirit that was on
    him and put it on the seventy elders and when
    the spirit rested on them, they prophesied.
  • But they did not do so again or they did not
    cease . . . .
  • Eldad Medad
  • Would that all the people of Yahweh were
    prophets, and that Yahweh would put his spirit on
    them.

26
8. God Authorizes Elders
  • Prophet
  • 1. Called
  • 2. Messenger of Yahweh
  • 3. Intercession
  • 4. Worker of Miracles
  • 5. Anointer of Kings Political leaders
  • Priest
  • 1. Hereditary
  • 2. Cult functionary sacrifices, praise,
    atoning, etc.
  • 3. Teach the Torah

27
9. God Supplies Meat Punishes Complainers Num
1131-34
  • . . . quails . . . two cubits deep on the
    ground
  • But while the meat was still between their
    teeth, before it was consumed, the anger of
    Yahweh was kindled against the people, and Yahweh
    struck the people with a very great plague.
  • Kibroth-hattaavah

28
10. Miriam Aarons Complaint
  • Num 121-5 Complaint of Miriam . . . and Aaron
  • Num 126-8 Yahwehs Response
  • . . . your prophets of Yahweh
  • . . . my servant Moses he is entrusted with all
    my house.
  • Num 129-15 Miriam becomes white
  • Num 12.16 from Hazeroth in the Wilderness of Paran

29
A Cushite Woman 18 Dynasty Egypt (1570-1320
B.C.)
  • Queen Hatshepsut
  • Queen Tiye, mother of Akhenanten
  • Queen Nefertiti, wife of Akhenanten

30
11. Overall Structure of Num 13-14
  • A. The Scouts Expedition Num 131-24
  • B. The Scouts Report Num 1325-33
  • X. The Peoples Response Num 141-10a
  • B. Yahwehs Response Num 1410b-38
  • A. The Peoples Expedition Num 1439-45

31
A. The Scouts Expedition Num 131-24
  • 1. God decides on reconnaissance (and conquest)
    (vv. 1-2)
  • 2. Moses chooses and instructs scouts (vv. 3-20)
  • 3. Expedition fulfilled (vv. 21-24)
  • a. All of Canaan (vv. 21)
  • b. The Hebron area (vv. 22-24)

32
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33
B. The Scouts Report Num 1325-33
  • 1. Majority report objective (vv. 25-29)
  • 2. Calebs counter-report (v. 30)
  • 3. Majority report subjective (vv. 31-33)

34
Spy Stories
  • "In addition to Numbers 13-14, there are other
    scouting expeditions attributed to Israel during
    the wilderness and conquest period at Jazer in
    Transjordan (Num. 2132), Jericho (Josh. 2), Ai
    (Josh. 72-5), Bethel (Judg. 123), and Dan
    (Judg. 18). Milgrom

35
Ten Parallels with Judg 18
  • Danites are an unsettled group, living in
    temporary encampments.
  • Scouts selected from tribal notables are
    commissioned to gather intelligence in
    preparation for a military campaign.
  • In deliberate contrast to Num 13, the Danite
    scouts bring in a unanimous, favorable report.

36
Ten Parallels with Judg 18
  • The Danites are momentarily hesitant, but they
    speedily proceed to the attack.
  • The campaign is conducted in stages, employing
    the same vocabulary as Num 10-14.
  • An entire ethnic grouping accompanies the
    soldiers, including women, children, the aged,
    and their cattle chattels.

37
Ten Parallels with Judg 18
  • Danites bring their cultic apparatus . . . .
  • A Levite priest is engaged for oracular
    consultation.
  • Levite priest is identified as Jonathan the son
    of Gershom the son of Moses . . .
  • Places conquered and resettled are renamed . . . .

38
X. The Peoples Response Num 141-10a
  • 1. Majority response abandon project (vv. 1-5)
  • 2. Joshua and Calebs counter-response (vv. 6-9)
  • 3. Majority response stone opposition (v. 10a)

39
B. Yahwehs Response Num 1410b-38
  • 1. Destroy Israel except Moses (vv. 10b-12)
  • 2. Moses intercedes (vv. 13-19)
  • 3. God mitigates decree (vv. 20-35)
  • a. Adults die save Caleb (vv. 20-25)
  • b. Adults die except Joshua and Caleb (vv.
    26-35)
  • -anticipation of fulfillment (death of spies)
    (vv. 36-38)

40
Num 1418 vs. Exod 346-7
  • The LORD! the LORD! a God compassionate and
    gracious, slow to anger, abounding in kindness
    and faithfulness,
  • extending kindness to the thousandth generation,
    forgiving iniquity, transgression, and sin
  • yet He does not remit all punishment, but visits
    the iniquity of parents upon children and
    children's children, upon the third and fourth
    generations.
  • The LORD! slow to anger and abounding in
    kindness
  • forgiving iniquity and transgression
  • yet not remitting all punishment, but visiting
    the iniquity of fathers upon children, upon the
    third and fourth generations.

41
Num 1418 vs. Exod 346-7
  • The major omissions in the first two sections
    deal with the nature of Moses plea. He did not
    ask for the cancellation of punishment but only
    for its postponement or for its executing as long
    as God would maintain His covenant with Israel.
    Milgrom
  • Faithfulness, i.e. truth would deal with
    Gods justice and not appropriate for Moses
    plea.
  • Sin quite often deals with inadvertent sin
    which is also not appropriate here.

42
Forgiveness in Num 14
  • First in the usual liturgical statement, h9esed
    is placed in parallelism with "merciful and
    gracious," and is coupled with "slow to anger."
    This does not mean that h9esed is simply equated
    with forgiveness, as it can still in other
    contexts be used to mean a particular act of
    deliverance. But since the word was repeatedly
    connected with attitudes which do not presume a
    quid pro quo relationship between God and Israel
    it would tend to shift in focus.

43
Chesed
  • 1. Introduction
  • 1.1 Occurs over 250x
  • 1.2 Three Important Factors
  • 1.2.1 First, chesed is not associated with
    inanimate objects or concepts (contrast love
    ahab of silver or righteousness) it always
    involves persons.
  • 1.2.2 Second, chesed is requested of or done for
    another with whom one is already in relationship
    the term does not appear in contexts where no
    relationship between the parties has been
    established.

44
Chesed
  • 1.2 Three Important Factors
  • 1.2.3 Third, chesed in its most basic form is a
    specific action, but from a series of such
    actions the term may also be abstracted to refer
    to an attitude that is given concrete shape in
    such actions.

45
Chesed
  • 2. Secular Usage
  • 2.1 Chesed between individuals
  • 2.1.1 Chesed in intimately personal
    relationships, usually familial (Gen 20.13
    24.49 47.29 Ruth 3.10 2 Sam 3.8 16.17)
  • First, the help of another is essential the
    person in need cannot perform the action.
  • Second, help itself is essential the needy
    persons situation will turn drastically for the
    worse if help is not received.
  • Third, the circumstances dictate that one person
    is uniquely able to provide the needed
    assistance there is no ready alternative if help
    is not forthcoming from this source.

46
Chesed
  • Fourth, the person in need has no control over
    the decision of the person who is in a position
    to help, and there are no legal sanctions for
    failure to provide help often no one else will
    even know of a negative decision. The potential
    helper must make a free moral decision, based
    essentially on commitment to the needy person
    within the relationship. While self-interest
    might occasionally encourage a positive response,
    the term chesed focuses the rationale for action
    on commitment to the other, not on advantage to
    the actor.

47
Chesed
  • 2.1.2 Chesed in Secondary, Non-intimate
    Relationships (Gen 40.14 1 Kgs 20.31 Jos
    2.12-14 Gen 21.23 2 Sam 10.1-2)
  • In these narratives the person requesting chesed
    is careful to show that the relationship between
    the parties is in good repair, sometimes by
    pointing to an act of chesed done by the
    suppliant on a prior occasion when the relative
    circumstances of need of the parties were
    reversed. This overt emphasis on the quality of
    the relationship stands in contrast to the
    narratives featuring intimate personal ties,
    where requests for chesed are simply made and no
    reason for compliance is proposed the requests
    in such cases are based on the very nature of the
    relationship, which need not be mentioned.

48
Chesed
  • In the secondary relationships there is more
    frequently a potential for self-interest in an
    actors willingness to offer chesed (although the
    focus remains on commitment to the other) and in
    some of the examples the strength or even
    existence of a prior relationship between the
    parties has been disputed.
  • The central features of critical situational
    need, unique opportunity to assist, and freedom
    of decision are common to chesed in both intimate
    and secondary relationships.

49
Chesed
  • 3. Theological Usage God's Chesed
  • 3.1 Israel understood God to be committed to the
    community in covenant relationship as the One who
    provided for all needs, yet One also always free
    and uncoercible. The Hebrew term chesed compactly
    incorporates all three of these dimensions
    (commitment, provision for need, freedom) in a
    single word. This shorthand theological claim is
    given various emphases, however, in different
    streams of OT literature.
  • 3.2 Key aspects of the concrete manifestations of
    Gods chesed (ranging from maintaining the
    created order to provision of descendants,
    sustenance, land, leadership, and especially
    forgiveness) . . . .

50
Chesed
  • 3.3 These are reinforced and supplemented by
    attention to the many references to divine chesed
    in the Psalter (over 70 times scattered through
    over 45 psalms). Most frequently associated with
    chesed is a plea for deliverance from enemies
    (e.g., Ps 177 14312) or thanksgiving for such
    deliverance (e.g., Ps 1382).
  • 3.4 "For individuals as much as for the community
    corporately, Gods forgiveness as an act of
    chesed that continues the divine-human
    relationship is foundational to life itself and
    undergirds all other manifestations of chesed."

51
Forgiveness in Num 14
  • A second, indirect clue toward this shift to
    connection with forgiveness lies in the special
    usage of the expression "great of h9esed
    (rab-h9esed) in this same formula. This
    expression is restricted in use it refers only
    to Yahweh. This specialization may indicate that
    divine h9esed was recognized as qualitatively (or
    quantitatively) different from that of men in
    their interpersonal relationships, in that God is
    more willing than men to do acts of h9esed, even
    under circumstances in which his people are not
    morally deserving. Such an interpretation of
    rab-h9esed suggests that forgiveness could be
    understood as an act of h9esed (particular act)
    and at the same time an act grounded in h9esed
    (attitude which issues in act). The word never
    completely loses its action connotation, yet it
    takes on the sense of a basic attitude.

52
Forgiveness in Num 14
  • A third consideration in the shift of h9esed to
    connotations including forgiveness is its
    liturgical connection with the expression Xpw
    !w aXn, "forgiver of iniquity and
    transgression," here and in Ex 34. The connection
    is heightened in the usage in Num 14 because
    h9esed is again set alongside of aXn in the
    climax and recapitulation of Moses' plea in vs.
    19. In an unpublished paper, D. N. Freedman has
    shown that the verb aXn is used of God in three
    general ways (1) "bearing the burden of the
    people (sustaining, guiding, bearing with),"
    (2)"being gracious to his people (from the idiom
    'to lift up the face')," and (3) "forgiveness" of
    the people (especially obvious in idiomatic use
    when the object of the verb is !w ). In 1419
    the verb shows nuances of all three of the
    meanings Freedman points out, and it should be
    observed that h9esed likewise could be
    appropriately understood in connection with all
    three, especially the first and the last. The
    greatness (rab) of God's h9esed is evidenced by
    and concretized in his forgiveness of iniquity.

53
A. The Peoples Expedition Num 1439-45
  • 1. People decide on conquest (vv. 39-40)
  • 2. Moses protests (vv. 41-43)
  • 3. Expedition aborted (vv. 44-45)
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