Exegetical Analysis: Exodus 13:1-14:31 In the first fifteen chapters of the book of Exodus, "Yahweh is seen as beginning to fulfill the patriarchal promise by means of redeeming Abraham's seed out of Egypt" (Beale, 1984, p
To this end, this analysis adopts the traditional position, which assigns the book of Exodus a Mosaic authorship. The book of Exodus was obviously written during the life of Moses, somewhere between his 18th and 180th birthday (Dyer, 1984)
Each year, they were to dedicate this day as a festival to the Lord, and explain to their children that they did so in remembrance that with a mighty hand, the Lord had freed them from slavery in Egypt (Patterson, 2004). 13:11-16 Moses Addresses the people concerning the sanctification of the first-born: the children of Israel were instructed to set apart, and commit unto the Lord every firstling of their offspring (Hendrix, 1990)
However, only those who kept God's commands, as stipulated in Exodus 20 would inherit this Promised Land. God's commands were not to be reinterpreted; judgment would come upon any person who failed to keep the covenant (Leder, 1999)
Chapters 13 and 14 form the basis of this analysis. Chapter 13 focuses on God's instructions to the children of Israel regarding the celebration of the Passover feast, whereas chapter 14 dwells on their deliverance at the Red Sea (Levinsohn, 2012)
What was the actual force behind the separation of the waters; Moses' rod or the strong winds sent by YWHW? Did the waters surge back horizontally, or vertically? Sheriffs (1990) notes that verses 28 and 29 do not provide any literal value in this regard though they appear to be duplications of each other. Scholars concur that the text must have been composited from the Priestly source (P), and the Yahwistic source (J), and then interwoven into one text (Li, 2013)
60). 13:17-22 (Journey to the Sea): the death of Egyptian firstborns, including Pharaoh's son, cause him to soften his heart and release the children of Israel (Overstreet, 2003)
They were not to eat leavened bread on this day, and on the seven days immediately preceding it (13:6). Each year, they were to dedicate this day as a festival to the Lord, and explain to their children that they did so in remembrance that with a mighty hand, the Lord had freed them from slavery in Egypt (Patterson, 2004)
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)
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)
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)
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)
In the same way that Moses is the conduit between the Israelites and Yahweh, Yahweh intends for the men of Israel to become to conduit between all other men on earth and the embracing of God. Later in the Bible, in 1 Peter, these ideas specifically contribute to the training of priests, showing a clear progression from God's intention to action (Rees 2006)
This purpose, localized in the story's characters, coexists with the overriding intent to glorify God."(Sawyer, 48) The main difference from the other two texts lies in the strategy used by Judith to win the victory for Israel: she deceives Holofernes into thinking that there will be some lovemaking in his tent, and thus manages to murder him
This was indeed an unprecedented phenomenon in Cuban political history, since even during the harsh repression of colonial times, or during previous dictatorships after independence, Cubans went into exile in small numbers but did not leave their country in the massive way they did from 1959 onwards. (Clark, The Exodus, 1975) By the mid-1960s, Castro's government represented the Communist Party of Cuba
" The economic potency of Miami Cubans and their political clout at the local and national levels received considerable attention. (McHugh et al
When the private universities and schools began to close in 1961, fear that the children would be educated by the state became prevalent. (Pedraza, Cuba's Refugees, 1995) Nearly 15,000 children were sent to the United States in an operation called Operation Peter Pan/Operacion Pedro Pan
When the private universities and schools began to close in 1961, fear that the children would be educated by the state became prevalent. (Pedraza, Cuba's Refugees, 1995) Nearly 15,000 children were sent to the United States in an operation called Operation Peter Pan/Operacion Pedro Pan
Constitutionalism, that is a conservative approach to the rule of law with the constitution as the basis, is "anticonstitutional," or "self-contradictory." (Clinton, 1999) Today's court system, and those who staff the courts need to consider who they are serving when they amass personal power by becoming a judicial activist
The transformation required an entirely new mindset, and the process would not be easy. (Lewin, 1951) Rather than looking for an authority over them to direct their actions, choices, and establish their personal purpose, they were saddled with the task of developing these identities, and an organizational culture all their own