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12

I will show three things: 1) The law has no retroactive force: a man is not condemned for breaking a law which did not exist until later. 2) Moses did not break the law you quote. 3) God did not defend Moses' marriage, but his person. 1) THE LAW HAS NO RETROACTIVE FORCE Abraham married his half-sister. Lev 20:17 ‘If a man takes his sister, his ...


9

Location: The location of Mount Horeb, which most understand to be the same as Mount Sinai (see Deut 4:10, 4:15, etc), is unclear. There are many traditions about the location of Mount Sinai, some of which are probably more hospitable than others. The location offered by Open Bible is but one of many. Sheep: None of the candidate locations appears to be ...


5

There are many parallels in the Revelation found in the Old Testament (OT). The Song of Moses and the Song of the Lamb (cf. Ex. 15 and Rev. 15:1-3) is one of the most striking examples. Although the Book of Revelation does not quote the OT verbatim, it alludes to it over 550 times*. What we find in Rev. 15, is the Apostle John alluding to the post-Exodus ...


4

Technically, Deuteronomy is written in third person. The first five verses are in third person, ending with "Moses began to expound this law, saying:" Moses speaks from chapter 2 through chapter 30, and the main narration begins again with chapter 31 with occasional dialogue Moses recites a poem/song in chapter 32:1-43, and then the narration begins again ...


4

What Moses did wrong is exactly what the Hebrews did wrong when they sent the spies and they believed the pesimistic report given by the spies. In both cases, G-d told them that they could do something that in any other circumstance would be considered a miracle . . . and they didn't believe Him. Consider these facts. At Exodus 6:8 G-d promises to the ...


4

No, it wasn't a necessary thing to do (in addition to the actual circumcision) because the LORD had not commanded Zipporah to do it. The action and her words ("You [Moses] are a bridegroom of blood to me") certainly had a symbolic meaning, though that meaning, however, may or may not have been derived from "an ancient marital relationship formula recalling ...


3

So, in Exodus 34:33, did Moshe speak to the Israelites with a veil upon his face or without a veil upon his face? I think the short answer is "yes".* The longer answer follows. * That is: yes Moshe spoke with a veil (eventually); and yes, Moshe spoke without a veil (in the instance of Ex 34:33, etc.). See the end of this answer for a small excursus ...


3

The Tetragrammaton, or "YHWH" which is often pronounced "Yahweh" or "Jehovah", is the proper name of the God of the Bible. The word "Elohim" or any variation thereof ("El", "Eloh", "Elah".. etc) is a title which means simply "God" or more precisely, "Mighty Ones" (in the case of "Elohim", or in the singular for all the others) and not a proper name. Just as ...


3

The children of Moab comprised a smaller tribe within the larger federation of tribes referred to as Midianites, or simply Midian. Earlier in the book of Numbers, we learn that the Israelites "began to play the harlot with the daughters of Moab" (25:1). Moreover, the Israelites attended the sacrifices of the Moabites, they ate among the Moabites (perhaps ...


3

Exactly as others have said: these names appear in Jewish non-biblical tradition, specifically in the Targum of Pseudo-Jonathan to Exodus 7:11, as well as in later Hellenistic sources (like Josephus). Martin McNamara discusses it here, and there is a lengthy discussion of the Jewish and Greek sources here as well (page 1-71). As Frank Luke noted in a ...


2

The pre-Pauline references to the brother magicians are rare. Other answers draw attention to the mention of the names by Pliny in his Natural History (XXX.1.11). This was published at the end of the 70s, however, and so is only evidence that the names were current by Paul's time. There was a theory that the second century BCE Jewish historian Artapanus, ...


2

This is intended to compliment the WilbertEric's answer above, with which I entirely concur. I present this because there seems to be some discrepancy as to what the song of Moses is which would entirely bear upon ones interpretation of this text. Two songs are attributed to Moses in the OT: The first is a song of victory recorded in Exodus 15:1-20* The ...


2

The aggadic interpretation shared by many Jewish commentators is that the basis for the name change is that Moses prayed for Joshua. Indeed Rashi explains that he prays he be saved from the counsel of the spies. Why he didn't pray for Caleb as well is a question many commentators who take this line have great difficulty understanding (see the Kli Yakar). ...


2

הוֹשֵׁעַ means "saves", while יְהוֹשֻׁעַ means "God saves". Rashi explains: And Moses called Hoshea…: He prayed on his behalf, “May God save you from the counsel of the spies.” [The name יְהוֹשֻׁעַ is a compounded form of יָהּ יוֹשִׁיעֲךָ, May God save you.]- [Sotah 34b] Sotah 34b (in the Babylonian talmud) relates the following (Soncino translation): ...


1

The significance of the various uses of the names Yahweh and Elohim can be better understood when we realise that often when the author uses the name Yahweh, the focus is on Judah, and whenever he uses the name Elohim, the focus tends to be on the northern kingdom of Israel. When the author uses the name Yahweh, he is speaking of an anthropomorphic God with ...


1

Deutoronomy or Debarim (The Words) is, what Moses spoke to Israel towards the end of their travels through the wildernis and deserts of Arabia, and it were his final words to them before he died and before they entered the land. So much of it is direct speech it would have been unnatural, had he spoken of himself in third person after all these (almost 40 ...


1

Possible scenario 1 While Moshe walked to the Middia from Egypt, he noted the places full of grass. Since he was a shepherd, he went to the places he saw because the nearest fields were occupied already. Possible scenario 2 Moshe had a good Egyptian education (including religious), and in the Middia he was in the fellowship of the priest. So it's no ...


1

According to Pliny's natural history, in discussing the origin of magic in the world he mentions Jannes in relation to Moses. There is another sect, also, of adepts in the magic art, who derive their origin from Moses, Jannes, and Lotapea,Jews by birth, but many thousand years posterior to Zoroaster: and as much more recent, again, is the branch of ...



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