Lesson #12 "Book of the Covenant, Part 2" (exodus 22: 6 - 24: 18) continues where we left off midway In Lesson #10. The order of these laws is largely determined by recurring key words or thematic associations. In 22: 6, the verb hiv'ir ("to cause to graze") is used twice, but with two different meanings.
Lesson #12 "Book of the Covenant, Part 2" (exodus 22: 6 - 24: 18) continues where we left off midway In Lesson #10. The order of these laws is largely determined by recurring key words or thematic associations. In 22: 6, the verb hiv'ir ("to cause to graze") is used twice, but with two different meanings.
Lesson #12 "Book of the Covenant, Part 2" (exodus 22: 6 - 24: 18) continues where we left off midway In Lesson #10. The order of these laws is largely determined by recurring key words or thematic associations. In 22: 6, the verb hiv'ir ("to cause to graze") is used twice, but with two different meanings.
(Exodus 22: 6 24: 18) In Lesson #10, we learned that the covenant stipulations (the Ten Commandments, or ten principles) must be applied in specific cases, and we began exploring the Book of the Covenant (Exodus 20: 22 23: 33) to learn how those principles are applied.
Drawing on the Code of Hammurabi as a source and structural template, the Book of the Covenant may be divided into four parts:
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
Exodus 24: 1-18 then ratifies the covenant as a whole.
In Lesson #12 we continue exploring the legal prescriptions, working our way to the end of the Book of the Covenant, where we conclude with God ratifying the covenant.
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
Conclusion: God ratifies the covenant (24: 1-18)
As we enter Lesson #12 we continue where we left off midway in Lesson #11 at Exodus 22: 6.
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
This seemingly random miscellany of laws that spans 21: 122: 16 has a structural logic to it that is easy to miss, unless you know where to look!
As Robert Alter suggests, the order of these laws is largely determined by recurring key words or thematic associations:
A close look reveals a convention used in biblical narrative of linking two adjacent units using the same word twice, but with two different meanings. In 22: 4, for example, the verb hivir (to cause to graze) is used, and in 22: 5 it is used in its other sense, to set a fire.
As for thematic association, verses 4 & 5 are linked to the cluster of verses at the end of chapter 21 which deal with damages caused by ones livestock. Legal prescriptions regarding stolen or damaged property (22: 6-16)
The Book of the Covenant
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
You shall not let a woman who practices sorcery live. (Exodus 22: 17)
As we move from legal prescriptions to religious, moral and cultic instructions, the laws are no longer casuistic, but imperative.
The Hebrew word for one who practices sorcery (a witch, medium, or sorceress) is grammatically feminine, since such people were predominately women, as was the witch of Endor who advises King Saul in 1 Samuel 28: 8-25.
The biblical world believed in the efficacy of sorcery, but sorcery intruded into the spiritual world, which was the exclusive realm of God, and hence a serious offense.
Whoever sacrifices to any god, except to the Lord alone, shall be put under the ban (22: 19) Baal, (bronze, 14 th century B.C.) and Ashteroth (alabaster, 3 rd century B.C.). Both statuettes are in the Louvre Museum, Paris. Baal, god of the heavens, and Ashteroth, goddess of fertility and sexuality become Gods primary rivals in the hearts and minds of the Israelites as our story continues.
Ahab, 7 th king of Israel (874-853 B.C), and his wife Jezebel, build a vast temple to Baal in Samaria and maintain 450 prophets of Baal in their royal residence in Samaria.
The Book of the Covenant has already expressed a humanitarian concern for animals:
When you notice the donkey of one who hates you lying down under its burden, you should not desert him; you must help him with it (23: 5).
Thus, the prohibition of boiling a young goat in its mothers milk, a fundamentally cruel thing to do to an animal.
This is the source of isolating meat and dairy in a kosher kitchen!
Keep Kosher, my friends!
Meat Cheese The Book of the Covenant
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
I will set your boundaries from the Red Sea to the sea of the Philistines, and from the wilderness to the Euphrates (Exodus 23: 31). Israel today Promised Land in the Book of the Covenant
Given the strongly anthropomorphic imagery throughout Exodus, we might imagine this messenger as an agent of God, perhaps in human form; thus St. Paul identifies the messenger with the pre-incarnate Christ:
[Our ancestors] all ate the same spiritual food, and they all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and that rock was the Christ. (1 Corinthians 10: 3).
Photography by Ana Maria Vargas Epilogue, Reward for Fidelity (23: 20-33).
Biblical Interpretation Codex Vaticanus (ink on vellum), c. 325-350. Vatican Library, Rome. This and Codex Sinaiticus are the two most important 4 th -century biblical manuscripts. Christian biblical exegesis understands that Scripture has levels of meaning beyond the literal words of the text. Such understanding dates back to Greek platonic philosophy and the early rabbinical schools of Judaism.
Embracing multiple levels of the text is a fundamental precept of Roman Catholic biblical interpretation.
Biblical Interpretation Sandro Botticelli. Saint Augustine in His Study (Tempera on panel), 1494. Uffizi Gallery, Florence. St. Augustine, prior to his conversion a Professor of Rhetoric in Milan, was woefully disappointed in Scripture since it lacked the style and elegance of Cicero, probes beneath the surface of Scripture in Books 11-13 of his Confessions (A.D. 398). Reading the creation story, Augustine goes beyond the literal meaning of the text to discover a deeper, more satisfying allegorical meaning.
Augustine develops this allegorical approach to Scripture in De doctrina christiana (A.D. 397- 486), in which he describes how to interpret and teach Scripture.
Augustines methodology profoundly affected Scriptural interpretation through the Middle Ages, and his influence continues.
Today the Catechism of the Catholic Church (2 nd edition) offers guidelines for reading and interpreting Scripture that have their roots in Augustines thinking.
The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: All other senses of Sacred Scripture are based on the literal. The spiritual sense. Thanks to the unity of Gods plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christs victory and also of Christian Baptism. The moral sense. These events reported in Scripture ought to lead us to act justly. The anagogical sense. We can view realities and events in terms of their eternal significance, leading us toward our true homeland.
According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral, and anagogical senses. Biblical Interpretation
Such an approach to Scripture deepens our understanding and greatly enriches our experience of the biblical text.
1. Cultic ordinances (20: 22-26); 2. Legal prescriptions (21: 1 22: 16); 3. Religious, moral and cultic instructions (22: 17 23: 19); and 4. Epilogue (23: 20-33)
Conclusion: God ratifies the covenant (24: 1-18)
Moses then went up . . . [and] beheld the God of Israel. Under his feet there appeared to be sapphire tile work, as clear as the sky itself (24: 9-10).
1. In the Book of the Covenant, what is Gods attitude toward the poor? 2. How are the laws in the Book of the Covenant applied today in Judaism? 3. Are the laws in the Book of the Covenant relevant to Christians today? 4. God sends an angel *messenger+ to guard the Israelites on their journey. Who is it? 5. On Mt. Sinai the glory of the Lord was seen as a consuming fire on the top of the mountain and Moses entered into the midst of it, where he spends forty days. If you were an Israelite watching from the foot of the mountain, 5,000 feet below, what would you think?
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