Term Paper on "Religion - Exodus Exegetical Discussion"

Term Paper 13 pages (3723 words) Sources: 5 Style: APA

[EXCERPT] . . . .

Religion - Exodus

Exegetical Discussion of Exodus 19:5-6

In an attempt to understand the glory and inspiration of early Biblical texts, it is necessary to attempt close readings of individual passages. God intends for the Bible to serve as a learning tool and a way to bring us closer to Him. Only through introspection, reflection, and study can we truly understand the messages that God has left for us in his holy book, the Bible. How does the 19th chapter of Exodus work into His plan? In relation to the overall book, what impact do the individual verses 5 and 6 have on our faith and purpose? Exodus 19:5 reads: "Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is mine." Exodus 19:6 reads: "and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel."

This paper attempt so identify the meaning, context, and placement of these verses in the greater text.

A clear methodology exists to examine these passages in greater depth. First, the verses must be placed in the context of the greater book within the Bible. This allows for an educated reading, incorporating historical as well as story arc within the book. The formal analysis of the form, structure, and movement follows. Mainly, the importance of a close examination is in the detailed analysis; here, the passage is examined word-by-word and section-by-section, searching for the truth intended by God. Following the detailed analysis, a formulation of thoughts culminates in the synthesis of the materials and final reflections on

Continue scrolling to

download full paper ⤓

the passages in question.

Exodus 19: 5-6 is about obedience and holiness, as well as the sacredness of Israel's relationship directly with Yahweh. To full understand how this passage makes sense of these weighty and illuminating issues, it is first necessary to place the verses in a larger context. Both their place in the Chapter as well as their place in the larger Book of Exodus is important. In some respects, their placement in Exodus also places them in the larger text of the Bible, especially where the story interacts or is retold in books including Deuteronomy.

Chapter 19 of the Book of Exodus is an account of Yahweh's offer to the Israelites to enter into a holy covenant (Glenny 1992; Ellison 2006). By accepting the covenant and the commandments outlines by God, Israel's acceptance signifies their birth as a nation and the solidifying of their unique relationship directly with Yahweh (Glenny 1992). The covenant and Yahweh's endowment of holiness through the covenant establish what will become an important relationship between Yahweh and the people of the Earth. The Chapter is devoted to Yahweh's declarations as to what he expects from the Israelites and, to a limited extent, why he has chosen Israel to play a part in his plans for man (Newsome 1998). His vision for the Israelites as a "kingdom of priests" imparts not only a covenant with Yahweh but a responsibility; Israel is charged with teaching Yahweh's word and being a conduit between the people of the Earth and Yahweh's holiness, granting them (through Yahweh's divine inspiration) holiness themselves (Newsome 1998). In the verses following Chapter 19:5-6, the Israelites agree to Yahweh's conditions and enter into a covenant with Yahweh.

Within a more critical perspective, Chapter 19 is problematic in terms of flow and written style (Newsome 1998). The narrative becomes different, even confusing, at points and does not flow as smoothly as other sections of Exodus. This challenges the devoted Biblical reader to analyze each section closely in order to thresh out Yahweh's intentions. While this challenging flow does not affect the verses discussed herein, it does make the verses' placement in a larger text more interesting (Newsome 1998).

As a larger book, Exodus plays a crucial role in as part of the Old Testament and the establishment of Yahweh's will. The story of Moses and the plight of the Israelites in Egypt is told in the first chapters of the book. When Moses leads the Israelites out of Egypt, they wander through the wildness and arrive at Mount Sinai. There, they finally meet with the opportunity to make a covenant with Yahweh (Ellison 2006). Since they have long suffered, both under the Pharaoh and then wandering in the wilderness, the offer of a covenant with Yahweh is particularly poignant; their suffering has not gone unnoticed by Yahweh. In the last chapters of Exodus, the Israelites briefly fall from grace with Yahweh by worshipping a golden calf, displeasing Yahweh and angering Moses. However, Moses' love for the Israelites and desire to connect Yahweh with His people leads to Moses gaining Yahweh's forgiveness (Ellison 2006). Moses does this through his role as an "agent of reception and proclamation" between the Israelites and Yahweh (Bruggemann 2005, 579). Exodus also establishes a number of key roles that are closely related with other books in the Bible. Most notably, this includes a close association with many verses in Deuteronomy.

A formal analysis of Exodus 19:5-6 reveals a number of issues of form, structure, and movement. As has already been mentioned, the movement throughout Exodus is challenging and disjointed, but does not affect the integrity of these two verses. Instead, they clearly and poetically outline God's election of Israel to become his holy people (Glenny 1992; Newsome 1998).

The verses make up a poetic set of terms for the covenant with God. Symmetry of wording exists in the three sections. First, God proclaims that by acceptance of His covenant "you shall be My own possession among all the peoples" (Ex. 19:5). The same wording "you shall" is repeated twice more: "and You shall be to Me a kingdom of priests and a holy nation" and "These are the words you shall speak to the sons of Israel" (Ex. 19:5-6). The use of "you shall" three times over in two verses implies a directive by God. While God leads with a questioning tone, saying "if you will indeed obey My voice," He clearly intends that His words be heeded as demands to be answered.

The poetic and symmetric repetition is only skipped when God declares "for all the earth is mine" (Ex. 19:5). The break in "you shall" style is perhaps used to demonstrate the non-negotiable quality of God's statement. The statement's authoritative structure also serves to remind Moses (and the Israelites) that he is the only God, creator of the earth (Newsome 1998). In this tone, God reminds the Israelites, while they are considering God's charge to them, that their commitment will place them in a position to be part of the one true God's plans for the world.

Detailed Analysis

It is possible to gain an understanding not only of the overriding tenets of Exodus 19:5-6, but to fully understand the meaning within the wording and the relevance of it as a whole section. This understanding begins with an identification of differing analysis on the text and continues with a closer, section-by-section approach.

Bruggemann (2005) considers Exodus 19:5 a call to obedience. The Israelites are being asked to commit themselves to the devotion of Yahweh and the teaching of his holiness in all of their actions. Part of their expected devotion places them in a position to leave behind the fetters of their hardships and live as Yahweh intends for them to live (Bruggemann 2005). The passage does work as a call to obedience; Yahweh has given the Israelites an ultimatum wherein they must obey him and gain their placement as the holy people or deny him and lose that privilege. It is initially implied that the Israelites have committed themselves to serving Yahweh's objectives when Yahweh leads with "if you will indeed obey My voice" (italics added) (Ex. 19:5). Had the choice been unresolved, the word indeed is unnecessary. Instead, Yahweh is solidifying a relationship that already exists. This is clear through His actions and communication with Moses, for He would not have fostered a relationship with those who had no interest or aptitude for serving Him.

Ellison (2006) focuses on the fact that Yahweh does phrase the passage as a choice. By phrasing it as an "if" situation, Yahweh it highlighting man's choice to deny or embrace Him. Without the choice, the covenant means nothing. Man must enter into a covenant with Yahweh with his full intention to serve and fulfill the role set forth by him from Yahweh (Ellison 2006). This is especially true since the Israelites have been charged with speaking to the other sons of Israel. Were the men not devoted and willing to give themselves to the Lord freely, they would not teach others to fully embrace the Lord.

Glenny (1992) argues that the passage of Exodus 19:5-6 is more of an incentive, meant to (again) solidify the relationship between Yahweh and the Israelites. However, the difference lies… READ MORE

Download Full Paper

Write a New Paper for Me

Quoted Instructions for "Religion - Exodus Exegetical Discussion" Assignment:

“

Survey/introduction: one page

Contextual analysis - historical and literary contexts 2-3 pg

Formal analysis-form, structure, and movement 1-2 pg

Detailed analysis: 8pages

Synthesis: one page or less

Reflection: 1-2 pages

(Below is a sample of what I have written to be used as an example): Resource I used "Theology of the Old Testament" by Walter Brueggemann

Through out biblical history God is calling people to himself through obedience to his laws of love and justice. God intends his people to live holy lives separate from all other people. Beginning with the Israelites Gods people turn from God in times of prosperity ultimately finding themselves desperate for answers in times of adversity.

God*****s faithfulness continually waits for his peoples journey back to himself, through his laws and precepts. People*****s reluctance to follow God is imbedded in the human will being bent toward self-government.

Exodus 19:5 are a conditional summons to obedience. *****˜The constituting of Torah-Israel is, from the outset, marked by a summons to obedience that has a conditional quality to it. Yahweh*****s first utterance to Moses at Sinai culminates in a radical call to obedience. *****Therefore if you hearken to my voice and keep my covenant, you shall be my special possession dearer to me than all other people, though all the earth is mine.***** [Exodus 19:5]

Two features are note worthy in Yahweh*****s summons at Sinai. First, the whole is governed by an *****if.***** This relationship is marked by the conditionality that marks any such primal relationship. Israel is Israel through obedience. Second, the verb obey is expressed as an absolute infinitive, giving it additional force and intensity. That verb is reinforced, however by keep which is not an absolute infinitive.***** God is not a puppet master people must express their free will in carrying out Yahweh*****s commands.

Israel*****s life is to be a practice of bringing every phase of its existence under the rule of Yahweh, thereby rejecting the authority and claim of any other god or any other loyalty. This dimension of Torah is uncompromising and completely unaccommodating. Because Yahweh is sovereign, there is no latitude or slippage or negotiability. Moses mediates to Israel, directly from Yahweh*****s own utterance, the ways in which it is possible to belong to Yahweh and to be Yahweh*****s acknowledged treasured people in the world.*****

*****Beyond the twofold tradition of obedience justice and holiness*****, we may notice that in some traditions, Israel*****s obligation to Yahweh reaches well beyond justice in the community and holiness in the sanctuary. Indeed Israel is said to have as part of its vocation and destiny a roll in the well being of the world.

Three text traditions attest to this larger responsibility of Israel, a responsibility that pushes Israel beyond its own confessional recital to the larger vista to creation. That is Israel has theological 1-430-1 significance for the proper ordering and for the well being of all creation***** Yahweh chooses the Israelite people to be offered as a living Eucharist to all creation.

God*****s people are to draw others to him by their holiness in lewd of Gods precence. Being called by God is like being placed in a crucible to be purified for purposes beyond self.

*****Israel is to be a priestly kingdom and a holy nation. This peculiar phrasing is exposited nowhere in Israel*****s testimony. But if Israel is to be a kingdom of priest, we may wonder priestly for whom or to whom? On the one hand the answer is to Yahweh, offering up sacrifices to Yahweh. But on the other hand, perhaps this nation is offered as a priest for other nations, as mediator and intercessor for the well-being of the other nations of the world.***** In exodus 19:5 Yahweh declares that all the earth is his, and that Israel will be dearer to him than all other people. The word dearer expresses Yahweh*****s fondness of all people though if Israel hearkens to God*****s voice and keeps his covenant then they will be dearest to him.

1-431-***** One reason for Israel*****s existence is that creation is under curse fore disobedience, and Yahweh insistently wills that the world should be brought to blessing. Israel*****s life is for the well being of the world.*****

1-434-*****Israel does not understand itself, in light of Yahweh*****s governance of the world, as living in a vacuum or in isolation. Its obligation to Yahweh is to take seriously all that Yahweh has given it, in its context of the nations. Yahweh has summoned Israel in love to be Yahweh*****s peculiar partner. And Israel is under intense obligation to respond in obedience to Yahweh*****s sovereign love, an obligation to be holy as Yahweh is holy

(Leviticus 19:2-4), to love the stranger as Yahweh loves the stranger, (Deut 10:19). Response to Yahweh*****s sovereign goodness is Israel*****s proper life in the world.

2-972-The terms offered and accepted were that Israel should separate itself from all other peoples and devote itself to the worship of the true God. Yahweh had proven his power by rescuing the people from Egypt, and had borne them on eagles wings safe to his Mount of Sinai. If they will keep the covenant he will make them a kingdom of priest, and a holy nation.*****

*****The rabbis asked why God had waited till now to reveal his Torah unto men. Why had he not given it the first times to the first men? And god replied to the questioning, I gave but one commandment to the first man, thou shall not eat the fruit of this tree, yet Adam did eat of it. How then could they have been able to receive the six hundred and thirteen commandments of the Torah?***** The fruit of the tree is symbolic of knowledge, which answers how the people could understand the 613 laws.

3-exodus commentary-206- Notice that the position of privilege and responsibility promised by the lord in this verse and the next has the condition of obedience attached to it. In the Old Testament the voice of God was heard directly from Sinai, through Moses and later through the prophets. It reminded the people of the great things God had done for them and called upon them to live as a holy people unto the lord.*****

Chapter 19 of exodus is the high point of the Pentateuch where mosses receive the Ten Commandments and instructions on the law.

How to Reference "Religion - Exodus Exegetical Discussion" Term Paper in a Bibliography

“Religion - Exodus Exegetical Discussion.” A1-TermPaper.com, 2007, https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238. Accessed 27 Sep 2024.

Religion - Exodus Exegetical Discussion (2007). Retrieved from https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238

A1-TermPaper.com. (2007). Religion - Exodus Exegetical Discussion. [online] Available at: https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238 [Accessed 27 Sep, 2024].

”Religion - Exodus Exegetical Discussion” 2007. A1-TermPaper.com. https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238.

”Religion - Exodus Exegetical Discussion” A1-TermPaper.com, Last modified 2024. https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238.

[1] ”Religion - Exodus Exegetical Discussion”, A1-TermPaper.com, 2007. [Online]. Available: https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238. [Accessed: 27-Sep-2024].

1. Religion - Exodus Exegetical Discussion [Internet]. A1-TermPaper.com. 2007 [cited 27 September 2024]. Available from: https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238

1. Religion - Exodus Exegetical Discussion. A1-TermPaper.com. https://www.a1-termpaper.com/topics/essay/religion-exodus-exegetical-discussion/121238. Published 2007. Accessed September 27, 2024.

Related Term Papers: