How many Jews left Egypt?
Jacob's family came to Egypt with a total of 70 people (Exodus 1:5). After 430 years of brutal slave labor, that number rose to about 600,000 men (Exodus 12:37), which is remarkable considering the fact that many of the people would have died under cruel and dangerous work conditions. The book of Numbers begins with a national census (1:45-46). This census was conducted after the exodus from Egypt and it totals 603,550 men above the age of 20. Since these figures apply only to adult males, it has been traditionally assumed that the total number of participants including women and children, could have approximated 2.5 million people.
Some believe that the number could have been much higher than that. The estimated 2.5 million people is reached by estimating that the men would have been married and each family having at least 2 children. Among the Jewish people of ancient culture, large families were considered an honor. It is reasonable to believe that families would have totaled many more children than just two. If the number of children per family were just four, then the number of people that left Egypt could have been 3.5 million people.
Showing posts with label Exodus. Show all posts
Showing posts with label Exodus. Show all posts
Monday, May 25, 2009
Tuesday, March 24, 2009
Why Would God be so Concerned About the Priestly Garments?
Why would God be so concerned about the priestly garments (Exodus 39)?
Some of the pieces of the priestly garments were not only beautiful but also significant. For example, one part of the high priest’s uniform was the breastpiece. On the front of the breastpiece were attached 12 precious stones, each inscribed with the name of a tribe of Israel. This symbolized how the high priest represented all the people before God. The breastpiece also contained pockets that held two stones or plates called the Urim and the Thummim, which were consulted to determine God’s will for the nation.
Some of the pieces of the priestly garments were not only beautiful but also significant. For example, one part of the high priest’s uniform was the breastpiece. On the front of the breastpiece were attached 12 precious stones, each inscribed with the name of a tribe of Israel. This symbolized how the high priest represented all the people before God. The breastpiece also contained pockets that held two stones or plates called the Urim and the Thummim, which were consulted to determine God’s will for the nation.
–NIV Life Application Study Bible
Why was Moses' Face Radiant?
Why was the face of Moses “radiant” after he came down from the mountain (Exodus 34:30)?
Some think this radiance was the glory Moses prayed for during his second 40 days (33:18). Others believe that Moses' anger when he first descended the mountain (32:19) canceled out any glory that would have appeared on his face. When Moses descended the second time, he was not angry.
Some think this radiance was the glory Moses prayed for during his second 40 days (33:18). Others believe that Moses' anger when he first descended the mountain (32:19) canceled out any glory that would have appeared on his face. When Moses descended the second time, he was not angry.
–The Quest Study Bible
What Was Moses Asking for When He Said "Show me Your Glory"?
What was Moses asking for when he said to the Lord, “Show me your glory” (Exodus 33:18)?
The glory of God is the worthiness of God–the presence of God in the fullness of his attributes in some place or everywhere (Exodus 16:10; 29:43; 33:19-34:8; Isaiah 6:3). Thus, Moses wanted to see the character of God. In a sense, Moses' prayer was answered on the Mount of Transfiguration (Luke 9:30-32), where he shared a vision, however brief, of the Lord's glory with Elijah and three of Jesus' disciples.
The glory of God is the worthiness of God–the presence of God in the fullness of his attributes in some place or everywhere (Exodus 16:10; 29:43; 33:19-34:8; Isaiah 6:3). Thus, Moses wanted to see the character of God. In a sense, Moses' prayer was answered on the Mount of Transfiguration (Luke 9:30-32), where he shared a vision, however brief, of the Lord's glory with Elijah and three of Jesus' disciples.
–NIV Bible Dictionary
What Does It Mean that God Spoke "Face to Face" with Moses?
What does it mean when we read that the Lord spoke to Moses “face to face” (Exodus 33:11)?
The phrase “face to face” is a metaphor that, along with the phrase “as a man speaks with his friend,” suggests spiritual communion and intimacy. The image should not be taken literally, especially in view of the fact that God said no one, including Moses, could see his face and live. It describes God’s straightforward and deep communication with Moses, not his physical presence (Numbers 12:6-8).
The phrase “face to face” is a metaphor that, along with the phrase “as a man speaks with his friend,” suggests spiritual communion and intimacy. The image should not be taken literally, especially in view of the fact that God said no one, including Moses, could see his face and live. It describes God’s straightforward and deep communication with Moses, not his physical presence (Numbers 12:6-8).
–The Quest Study Bible
Did Joshua go with Moses up the Mountain Even though Moses Was to Go Alone?
Exodus 24:13 seems to indicate that Joshua accompanied Moses up the mountain. Wasn’t Moses instructed to go alone?
While it is true that only Moses was to “approach the Lord,” there were others who were to accompany Moses to the mountain. In light of verse 24:18, it seems clear that only Moses went up the mountain in accordance with God’s instructions (“and he stayed on the mountain forty days and forty nights”).
While it is true that only Moses was to “approach the Lord,” there were others who were to accompany Moses to the mountain. In light of verse 24:18, it seems clear that only Moses went up the mountain in accordance with God’s instructions (“and he stayed on the mountain forty days and forty nights”).
–Don Porter
Who Are the "Poor" that are referred to in Exodus 23:3?
Who are the “poor” that are referred to in Exodus 23:3 (i.e., are these slaves)?
The Hebrew word used in this passage is dal, which can be literally translated as “weak, thin, lean, or needy.” Thus, while this could refer to a slave, what is intended here are the “poor” in general.
–Don Porter
The Hebrew word used in this passage is dal, which can be literally translated as “weak, thin, lean, or needy.” Thus, while this could refer to a slave, what is intended here are the “poor” in general.
–Don Porter
Does God Favor Male Slaves over Female Slaves
Why would God make provision for a husband and wife not to leave together when the husband is freed as a slave (Exodus 21:4)?
First, it would be helpful to consider why God allowed Hebrews to enslave other Hebrews. Though they had all been slaves in Egypt and were now set free, Moses permitted a sort of voluntary slavery to continue. Individuals could sell their services for up to six years to repay debts or make restitution. Hebrew slaves were regarded more as hired hands. The seventh year, their debts were canceled, and they received their freedom.
Second, with regard to why God would make provision for a husband and wife not to leave together when the husband was no longer a slave. This would make more sense to us if we could see through the lens of their culture. Their customs required a man to “purchase” a wife by paying a bride-price to her father. If a slave owner purchased a bride for his servant, however, she technically belonged to the one who paid the price. This policy seems harsh, but it was softened by other provisions (see Exodus 21:8,11,26-27).
First, it would be helpful to consider why God allowed Hebrews to enslave other Hebrews. Though they had all been slaves in Egypt and were now set free, Moses permitted a sort of voluntary slavery to continue. Individuals could sell their services for up to six years to repay debts or make restitution. Hebrew slaves were regarded more as hired hands. The seventh year, their debts were canceled, and they received their freedom.
Second, with regard to why God would make provision for a husband and wife not to leave together when the husband was no longer a slave. This would make more sense to us if we could see through the lens of their culture. Their customs required a man to “purchase” a wife by paying a bride-price to her father. If a slave owner purchased a bride for his servant, however, she technically belonged to the one who paid the price. This policy seems harsh, but it was softened by other provisions (see Exodus 21:8,11,26-27).
–The Quest Study Bible
Does God Command Murder?
If God values life, why did he direct the Israelites to totally destroy the people of the neighboring nations (particularly in light of the commandment, “You shall not murder”)?
Much confusion has arisen from the misleading translation of Exodus 20:13 that occurs in most English versions. The Hebrew original uses a specific word for murder (rasah) in the sixth commandment and should be rendered “You shall not murder” (as opposed to many English versions which read “kill”). This is not a prohibition against capital punishment for capital crimes, since it is not a general term for the taking of life, such as our English word “kill” implies. Exodus 21:12, in the very next chapter, reads: “Anyone who strikes a man and kills him shall surely be put to death.” This amounts to a specific divine command to punish murder with capital punishment, in keeping with Genesis 9:6: “Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man.”
Violence and bloodshed are occasionally mentioned in the record of man’s history throughout Scripture, but never with approval. Yet there were specific situations when entire communities (such as Jericho) or entire tribes (such as Amalekites) were to be exterminated by the Israelites in obedience to God’s command. In each case these offenders had gone so far in degeneracy and moral depravity that their continued presence would result in spreading the dreadful cancer of sin among God’s covenant people.
Much confusion has arisen from the misleading translation of Exodus 20:13 that occurs in most English versions. The Hebrew original uses a specific word for murder (rasah) in the sixth commandment and should be rendered “You shall not murder” (as opposed to many English versions which read “kill”). This is not a prohibition against capital punishment for capital crimes, since it is not a general term for the taking of life, such as our English word “kill” implies. Exodus 21:12, in the very next chapter, reads: “Anyone who strikes a man and kills him shall surely be put to death.” This amounts to a specific divine command to punish murder with capital punishment, in keeping with Genesis 9:6: “Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man.”
Violence and bloodshed are occasionally mentioned in the record of man’s history throughout Scripture, but never with approval. Yet there were specific situations when entire communities (such as Jericho) or entire tribes (such as Amalekites) were to be exterminated by the Israelites in obedience to God’s command. In each case these offenders had gone so far in degeneracy and moral depravity that their continued presence would result in spreading the dreadful cancer of sin among God’s covenant people.
–Encyclopedia of Bible Difficulties
Sunday, March 8, 2009
How did Zipporah Save Moses' Life?
Exodus 4:24-26 (NIV)
There is a fair amount of consensus among Old Testament scholars that this is a story about the profound importance of circumcision in the covenant. Circumcision was a kind of signature on the part of a person, which meant they wanted to be in a covenant relationship with God. Apparently Moses had not circumcised his son, although he knew he should have. Most likely, he has not been circumcised himself, which means he is deliberately disobeying God. He is holding himself outside of a covenant relationship with the Lord. There is simply no way he can take on God's mission until this is remedied.
So Zipporah, his wife, recognizing what's happening, takes a flint knife--the appropriate instrument--and circumcises their son. Then she touches Moses' feet. The word for feet is often a euphemism in Semitic culture for genitals. She touches him as a kind of temporary, vicarious circumcision of Moses until the time comes when Moses can be properly circumcised.
When Zipporah makes that statement about "you're a bridegroom of blood to me, " it might sound like a negative thing to say, like, "What a lot of bloodshed you and your God are causing me." But this is not what she is saying. It was actually a ritual marriage statement that a Hebrew bride would make when her groom had been circumcised before marriage. It's a positive statement: "You are blood kin to me. We're members of one family. We're a covenant people together." What's really happening here is that Moses has been disobedient to God's covenant calling. God is serious about it, and Zipporah's quick insight and actions save Moses' life!
24At a lodging place on the way, the LORD met Moses and was about to kill him. 25But Zipporah took a flint knife, cut off her son's foreskin and touched Moses' feet with it. "Surely you are a bridegroom of blood to me," she said. 26So the LORD let him alone. (At that time she said "bridegroom of blood," referring to circumcision.)This event happens right before Moses goes to Pharaoh to deliver the Israelites from Egypt. This account of Zipporah circumcising her son, touching Moses' feet with the foreskin, and then calling Moses a "bridegroom of blood" seems very odd. On top of that, we read that God was about to kill Moses and the actions of his quick-thinking wife saved his life. This also seems out of place.
There is a fair amount of consensus among Old Testament scholars that this is a story about the profound importance of circumcision in the covenant. Circumcision was a kind of signature on the part of a person, which meant they wanted to be in a covenant relationship with God. Apparently Moses had not circumcised his son, although he knew he should have. Most likely, he has not been circumcised himself, which means he is deliberately disobeying God. He is holding himself outside of a covenant relationship with the Lord. There is simply no way he can take on God's mission until this is remedied.
So Zipporah, his wife, recognizing what's happening, takes a flint knife--the appropriate instrument--and circumcises their son. Then she touches Moses' feet. The word for feet is often a euphemism in Semitic culture for genitals. She touches him as a kind of temporary, vicarious circumcision of Moses until the time comes when Moses can be properly circumcised.
When Zipporah makes that statement about "you're a bridegroom of blood to me, " it might sound like a negative thing to say, like, "What a lot of bloodshed you and your God are causing me." But this is not what she is saying. It was actually a ritual marriage statement that a Hebrew bride would make when her groom had been circumcised before marriage. It's a positive statement: "You are blood kin to me. We're members of one family. We're a covenant people together." What's really happening here is that Moses has been disobedient to God's covenant calling. God is serious about it, and Zipporah's quick insight and actions save Moses' life!
-John Ortberg
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