The Burning Bush - Exodus 3:1-15

The Burning Bush - Exodus 3:1-15 ebook author

The main di erences between the Greek method and Hebraic method of teaching Once you are aware of the two teaching styles, you will be able to determine if you are in a class or reading a book, whether the analysis and/or teaching method is either in a Greek or Hebraic method. In the Greek method it is automatically thought that the instructor is right because of advanced knowledge. In the college situation, it is because the professor has his/her Ph.D. in some area of study, so one assumes that he or she knows everything about the topic. For example, Rodney Danger eld played the role of a middle-aged man going to college. His English midterm was to write about Kurt Vonnegut Jr. Since he didn t understand any of Vonnegut s books he hired Vonnegut himself to the write the midterm. When it was returned to him, the English Professor told Danger eld that whoever wrote the paper knew nothing about Vonnegut. This is an example of the Greek method of teaching. Did the Ph.D. English professor actually think that she knew more about Vonnegut s writings than Vonnegut did? [1] In the Greek teaching method, the professor or the instructor claims to be the authority. If you are attending a Bible study class and the class leader says I will teach you the only way to understand this biblical book, you may want to consider the implications. This method is common since most Seminaries and Bible colleges teach a Greek method of learning, which is the same method the church has been utilizing for centuries. Hebraic teaching methods are di erent. The teacher wants the students to challenge what they hear. It is through questioning that a student can learn. In addition, the teacher wants his/her students to excel to a point where the student becomes the teacher.

It is said that if two rabbis come together to discuss a passage of Scripture, the result will be at least ten di erent opinions. All points of view are acceptable as long as the points can be supported by biblical evidence. It is permissible and encouraged for students to have multiple opinions. There is a depth to God s Word, and God wants us to find all of His messages that are placed in the Scriptures. Seeking out the meaning of the Scriptures beyond the literal meaning is essential to fully understanding God s Word.[2] The Greek method of learning the Scriptures has prevailed over the centuries. One problem is that only the literal interpretation of Scripture was often viewed as valid, as prompted by Martin Luther s sola literalis meaning that only the literal interpretation of Scripture was valid. The Fundamentalist movements of today are generally based on the literal interpretation of the Scripture. Therefore, they do not believe that God placed any deeper, hidden, or secret meanings in the Word. The students of the Scriptures who learn through Hebraic training and understanding have drawn a di erent conclusion. The Hebrew language itself leads to di erent possible interpretations because of the construction of the language. The Hebraic method of Bible study opens up avenues of thought about God s revelations in the Scripture that may have never been considered. A question may be raised about the Scripture being studied for which there may not be an immediate answer. If so, it becomes the responsibility of the learners to uncover the meaning. Also, remember that multiple opinions about the meaning of Scripture are also acceptable if they can be supported by Scripture.

METHODOLOGY The methodology employed is to use First Century Scripture study methods integrated with the customs and culture of Yeshua s day to examine the Hebrew and Christian Scriptures, thus gathering a deeper understanding by learning the Scriptures in the way the people of Yeshua s day did. The Process of Discovery I have titled the methodology of analyzing a passage of Scripture in a Hebraic manner the Process of Discovery. This methodology was developed by the author bringing together the various areas of linguistic and cultural understanding. There are several sections to the process and not all of the sections apply to every passage of Scripture. The overall result of developing this process is to give the reader a framework into the ideas being presented. The Process of Discovery starts with a Scripture passage. If the passage is in a poetic form, it is identi ed. Possible poetic techniques include: parallelism, chiastic structures, and repetition. Formatting the passage in its poetic form allows the reader to be able to visualize what the rst century CE listener was hearing. The chiasms are labeled by their corresponding sections, for example: A, B, C, B, A. Not all passages of the Scriptures have a poetic form. The next step is to question the narrative, which is accomplished by assuming the reader knows nothing about the passage. Therefore, the questions go from the simple to the complex. The next task is to identify any linguistic patterns. Linguistic patterns include, but are not limited to: irony, simile, metaphor, symbolism, idioms, hyperbole, gurative language, personification, and allegory.

Any translation inconsistencies discovered between the English NASB version and either the Hebrew or Greek versions are identi ed. There are times when a Hebrew or Greek word can be translated in more than one way. Inconsistencies also can be created by the translation committee, which may have decided to use traditional language instead of the actual translation. The decision of the translation committee can be generally found in the Preface or Introduction to the Bible. Perhaps some of the inconsistencies were intentionally added to convey some deeper meaning therefore, the inconsistencies need to be examined. Echoes of the Hebrew Scriptures in the Christian Scripture are identi ed. This occurs when a passage from the Hebrew Scripture is used in the Christian Scripture or when a command is directly discussed in the Christian Scriptures. [3] In addition, echoes can be found when Torah (Genesis through Deuteronomy) passages are used in other Hebrew Bible books. In addition to echoes, cross references are listed. A cross reference is a reference to another verse in the Scripture which can assist the reader to understand the verse that is being read. The names of persons mentioned in the passage are listed. Many of the Hebrew names have meaning and may be associated with places or actions. Jewish parents used to name their children based on what they felt God had in store for their child. An example of this is Abraham whose original name was Abram, and was changed to mean eternal father (in this case Abram s name was changed by God to Abraham indicating a function he was to perform). When the Hebrew Bible gives names, many of the occurrences will indicate something special to the reader/listener. The same importance can hold true for the names of places. The time it takes to travel between places can supply insight to the event.

Key words are identi ed in a verse when they are important to an understanding of that passage. There are no rules for selecting the key words. Searching for other occurrences of the keywords in Scripture in a concordance is necessary to understand how the word was being used; this must be done in either Hebrew or Greek, not in English. A classic Hebraic approach is to nd the usage of a word in the Scripture by nding other verses that contain the word. The usage of a word, in its original language, is discovered by searching the Scripture in the language of the word. The verses that contain the word being researched are identi ed and a pattern for the usage of the word is discerned. Each verse is examined to see what the usage of the word is which, may reveal a pattern for the word s usage. For Hebrew words the rst usage of the word in the Scripture, especially if used in the Torah, is important. For the Greek words the Christian Scriptures are used to determine the word usage in the Scripture. Sometimes nding the equivalent Greek word in the Septuagint then analyzing its usage in Hebrew can be very helpful. The Rules of Hillel for Bible understanding can be used when applicable. Hillel was a Torah scholar who lived shortly before Yeshua s day. Hillel developed several rules for Torah students to interpret the Scriptures which are referred to as halachic midrash. In several cases these rules are helpful in the analysis of the Scripture. After the linguistic analysis is complete an examination of the cultural implications will be examined. The culture is important because it is not specifically referenced in the biblical narratives as indicated earlier. From the linguistic analysis and the cultural understanding it is possible to obtain a deeper meaning of the Scripture beyond the literal meaning of the plain text. That is what the listeners of Yeshua s time were doing. They put the linguistics and the culture together without even having to contemplate it. They simply did it.

This will lead to a conclusion or a set of conclusions about what the passage is talking about. Most of the time the Hebraic analysis leads to the desire for a deeper analysis in order to fully understand what Yeshua was talking about or what was happening to Him. Whatever the result, a new deeper understanding of the Scripture will be obtained. The components of the Process of Discovery are: Linguistics Section Linguistic Structure of the Scripture Discussion Questioning the Passage (Answers to these questions are o ered for discussion purposes and you may have di erent answers. Remember, answers must be defendable from Scripture. In addition, you may have additional questions about the passage that is not covered. This applies to this section and to the Questioning the Passage in the Cultural section.) Main/Center Point Verse Comparison on citations or proof text Idioms Metaphors Symbols Translation inconsistencies

People s names Name of places Word Study Topics Scripture cross references Echoes Rules of Hillel Culture Section Discussion Questioning the passage culturally Culture and Linguistics Section Discussion Only the applicable sections are in this document. Language New American Standard 1995 1 Now Moses was pasturing the ock of Jethro his father-in-law, the priest of Midian; and he led the ock to the west side of the wilderness and came to Horeb, the mountain of God.

2 The angel of the LORD appeared to him in a blazing re from the midst of a bush; and he looked, and behold, the bush was burning with re, yet the bush was not consumed. 3 So Moses said, "I must turn aside now and see this marvelous sight, why the bush is not burned up." 4 When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, "Moses, Moses!" And he said, "Here I am." 5 Then He said, "Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground." 6 He said also, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Then Moses hid his face, for he was afraid to look at God. 7 The LORD said, "I have surely seen the a iction of My people who are in Egypt, and have given heed to their cry because of their taskmasters, for I am aware of their sufferings. 8 "So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land owing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. 9 "Now, behold, the cry of the sons of Israel has come to Me; furthermore, I have seen the oppression with which the Egyptians are oppressing them. 10 "Therefore, come now, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt."

ינ נּוּ א סּ נ ה ה כּ ל א ל ג ר ד שׁ ד ל ע נּ נ ה נ פּ 11 But Moses said to God, "Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt?" 12 And He said, "Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain." 13 Then Moses said to God, "Behold, I am going to the sons of Israel, and I will say to them, 'The God of your fathers has sent me to you.' Now they may say to me, 'What is His name?' What shall I say to them?" 14 God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.'" 15 God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations. Hebrew וּמ שׁ ה י ה ה ר ה ע ת צ א אן י תר וֹ ח נ ת וֹ כּ הן י ד מ ן ו יּ נ הג ת ה צּ א א ן ר ח א בּ ד מּ ה ר ו יּ א ב ר א ל ה א ה ה ים ח ר ה ב יּ ו רא ל מ א י הוֹ ה יו ל א ל בּ שׁ בּ ת א תּ מ וֹ ה נ סּ ה ו א ר יּ ו נּ ה ה נ סּ ה ה בּ ר ע א בּ שׁ ו נ סּ ה ה 2 ו יּאמ ר מ שׁה ה נּ א ר ס א ו א ר א ה ה א ת ה מּ ר א גּ ה ל זּ ה ה דּ מ וּע ל א י ע ב ר 3 4 ו יּ א ר י הו ה כּי ר ס א ר ל וֹת ו יּ א ר ק ל א יו א ה ים תּ מ וֹ נ סּ ה ה ו אמ ר יּ מ ה שׁ מ ה שׁ ו אמ ר יּ י 5 יו כּי ק מּ ה וֹם ר שׁ א ה תּ א עוֹמ ד הוּא ת ק מ ד א ו יּאמ ר ב א ל תּ ק ר ה ם ל נ שׁ על י ל ע מ י ו יּאמ ר נ א י כ א ה י ב א י א ה י 3:1-15 ם ה ר ב א Exodus א - ה י י ח צ Bush ק ו Burning א הי י עק The ב ו יּ תּ ס ר מ ה שׁ יו כּי 6

י רא בּ ה מ יט ל ה א ה א ים פּ נ י מ ת מ כ א א ל ה א ה א כ מּ צ ר מ נ א מּ צ ר מ מּ צ ר מ ב דוּן ע ה ל א זּ ה ה י א ע ד ל א ה תּ ו יּאמ ר י ה הו א ר ה א ר ית י ת ע נ י א מּ ע י ר שׁ א ר צ מ בּ י ם ו ם א ת צ ע ק ת מ שׁ י תּ ע ג נ שׂ יו כּי י י תּ ע ד ביו ו ר א ד יל צּ ה ל וֹ יּ מ ד ר צ מ י ם ל וּ ע ה תוֹ ץ מ ן ה א ר וא ה ה ץ א ל א ר טוֹב ה וּר ח ב ה ל א ץ ר א ז ת ב ב ל ח וּד ב שׁ ל מ ק א וֹם ה כּנ ענ י ו תּ ח ה י ו מ א ה י ר ו זּ ר פּ ה י ו וּ ח ה י ו הי בוּס י ו תּ ע ה ה נּ ה ת ק ע צ נ בּ י י א ר שׂ ל ה א בּ י ל א ו א גם ר י ית ח ץ את ה לּ ר שׁ א ר צ מ י ם צ ח ים א תם ו ע ל ה ו ל שׁ א ח ע א ל פּ ר ה ו ה וֹצ א ת ע מּ א י י י נ ב א ר שׂ ל י ם 7 8 9 10 ו יּאמ ר מ ה שׁ ים מי כ י כּי ל א ע א ל פּ ר ה ו כי אוֹצ יא ת בּ נ י א י א ר שׂ ל 11 י ם ויּ ר אמ כּ י א ה י ה מּ ע ו ז ה לּ א ה וֹת כּי נ א כי ל שׁ תּ ח י הוֹצ בּ יא ת ה ע ם א י ם תּ א ה א ת ה ים ל ע ר ה ה ה 12 ו יּאמ ר מ שׁה א ה א ל ה ים נּ ה ה נ א כי א ב ל בּ נ י א י ל א ר שׂ ו תּ ר מ א י ה ל ם א הי 13 ם א בוֹת יכ ל שׁ ח נ י ל א ם יכ ו י מ א רוּ ל ה שּׁ מ מ וֹ ה מ א ר מ הם ו יּאמ ר א ים ה ל מ א שׁה י ה א ה ר שׁ א י ה א ה ו אמ ר יּ ה כּ ת ר אמ נ ב ל י י א ר שׂ ל ה ל שׁ ח נ י ם יכ 14 ו יּ ר אמ וֹד ע א ה ים ל מ א שׁה ה ת כּ ר אמ ל בּ נ י א י ל א ר שׂ י ה הו א ה י ב א ם תיכ י א ה ה ר ב א ם א ה י י ח צ ק ו א הי י עק ב ל שׁ ח נ י ל א ם יכ ז ה שּׁ מ י ל ם ל ו ז ז ר כ י ל ר 15 דּ ר Process of Discovery Linguistics Section Linguistic Structure Exod 3:1-4:17

A(3:1-3) An angel of the LORD B(3:4-5) God called out Moses C(3:6) ""the God of Abraham, the God of Isaac, the God of Jacob" (3:6)" D(3:7-10) ""lead them out of that land into a land flowing with milk and honey" (3:8)" E(3:11-12) "it is I who have sent you" (3:12) F(3:13-14) The name of God E'(3:15) "The God has sent me to you" (3:15) D'(3:16-22) ""lead you up out of the misery of Egypt into the land owing with milk and honey" (3:17)"

C'(4:1-9) ""the God of Abraham, the God of Isaac, the God of Jacob" (4:5)" B'(4:10-12) "you have spoken to your servant" (4:10) A'(4:13-17) Aaron became Moses' spokesman A: A messenger. B: The call of God. C: God of ancestors. D: To lead them out of that land into a land owing with milk and honey. E: Dispatch. F: The name of God. [4]

Discussion The structure of this passage is that Exodus 3:1-15 is the rst part, and the center, of a larger chiasm that extends to chapter 4 verse 17. Therefore, the entire chiasm is shown in the Linguistic Structure. The center of the chiasm is that Moses is sent with God s message for Pharaoh. Questioning the Passage (The questions and answers o ered are for discussion purposes. You may have di erent questions and answers. Remember all questions are valid and all answers must be defendable from Scripture. This applies to this section and to the Culture Section.) Why is it important to know that Moses was a shepherd? (v. 1) Moses became a shepherd of the ocks of his father-in-law Jethro. It was through this experience that Moses was able to demonstrate to the LORD that he could shepherd God s chosen people. Midrash says that one who can take care of the weak, the sheep, is strong enough to attend to a nation. King David was a shepherd for the same reason before becoming the King of Israel.[5] Why was the mountain called the mountain of God? (v. 1) The mountain was called the mountain of God because this was the location where Moses received the Ten Commandments and God s laws and edicts. Why is it important for us to know who Moses father-in-law was? (v.1)

An idea is that the Torah wants us to know that Moses spent his time in exile from Egypt learning about serving the LORD. The Midianites were known to serve the God of Abraham. Their ancestor was Ishmael who was the first born son of Abraham. Where was Horeb located? (v. 1) Horeb was located, and still is, in the Sinai desert. The exact location of Mount Sinai is debatable. Why was the land in front of the Burning Bush considered Holy Ground? (v. 5) A sanctuary for the LORD did not yet exist. Therefore, the LORD created one where the Burning Bush stood. Also, by the removal of his shoes Moses showed total submission to the will of the LORD. Moses at that moment accepted that the LORD was speaking to him. He did not question why the LORD called him or what he was going to do. Why was Moses afraid? (v. 6) Anyone who is in the presence of the LORD would be afraid. This event must have taken Moses by surprise. For a long time he searched for the LORD. He finally found Him. Why is the Promised land described the way it was in verse 8? The Promised Land is described by the nations that were in possession of it at that time. Moses would have known about these people because of his position in the Court of Egypt. There were six nations listed but seven resided in the land. The Girgashites were not listed because their part of the Promised Land was not as rich or because they ed the land when the conquest began.[6]

ד ע ע What is the sign spoken of in verse 13? The sign can be viewed in di erent ways. One way is that the sign was the revelation the Children of Israel experienced when they came to Sinai and worshiped the LORD. Moses was concerned that the people would not listen to him. Unfortunately, the sign from the LORD was going to occur after Moses convinced the people that he was sent to free them. Moses had self-doubt which the LORD was trying to convince him that he should not have. Later on in the chiasm God will get angered with Moses because of his doubt. The LORD does not send us into a situation that we cannot handle.[7] Why does God need a title? (v. 15) God told Moses that His name is not to be spoken therefore, God needs a title, so the people can refer to Him. Translation Inconsistencies WTT Exodus 3:15 ו יּ ר אמ וֹד ע א ה ים ל מ א שׁה ה ת כּ ר אמ ל בּ נ י א י ל א ר שׂ י ה הו א ה י ב א ם תיכ א ה י ה ר ב א ם א ה י י ח צ ק ו א הי י עק ב ל שׁ ח נ י ל א ם יכ ז ה שּׁ מ י לע ם ל ו זה ז ר כ י ל ר דּ ר NAU Exodus 3:15 God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations. This verse has an interested translation inconsistency. The phrase: ז ה שּׁ מ י ל ם ל Is translated as this is my name forever. However the word ו the missing a letter, is ל ם ל

צ ר י מ מ א Because of the missing letter this word can be pronounced di erently then it is pronounced using the Masoretes point system and then can be translated as concealed. This means the name of God, YWYH, is never to be pronounced as it is written. That is why Adonai is pronounced instead of YWYH.[8] Using the translation of concealed the phrase can be read this is my concealed name. People s names Mosheh Meaning: משׁ ה a great Isr. leader, Mitsrayim Meaning: ם a son of Ham, also his desc. and their country in N.W. Africa Meaning: Kenaani כּנ ענ י ר Meaning: inhab. of Canaan Chitti Meaning: תּ י ח desc. of Heth Emori Meaning: י perh. 'mountain dwellers,' a Canaanite tribe Perizzi Meaning: ר זּ פּ י a people in the land of Canaan Chivvi Meaning: וּ ח י prob. 'villagers,' a Canaanite tribe Yebusi Meaning: י בוּס י inhab. of Jebus Name of places Choreb Meaning: ב 'waste,' a mountain in Sinai ח ר Word Study

(Exod. 3:4 WTT) is an interesting word that is translated almost in נּ נ ה י every verse of the Torah as behold except in Exodus 3:4. In this verse it is translated consistently as Here I am. This phrase connotates total readiness to do the will of the LORD.[9] Linguistic Echoes This is a FORWARD echo that King David will start out being a shepherd just like Moses. David will learn to care for the weak in preparation for his becoming Israel s greatest king. Main/Center Point The LORD made Himself known to Moses at the burning bush on mountain of God. He gave Moses His name which is known as the tetragrammaton. This is the most sacred word in the Hebrew language and was only spoken by the High Priest while in the center of the Temple of Jerusalem, in front of the Ark of the Covenant, and only once on the day of Yom Kippur. Moses is commissioned by the LORD to bring salvation to the Hebrew people in Egypt. Midrash The midrash of the burning bush tells us that the burning bush is symbolic of Israel. The bush is burning because the Israelites were slaves in Egypt and they were being heavy laden with hard labor. The bush is not consumed by the re because God would not allow His people to be destroyed.[10] Zohar A good discussion can be found at: http://www.michaelberg.net/art... Sermon Connect

Hebraic View This view concentrates on the burning bush symbolism. Moses really did not know much about the LORD because he was raised in the Courts of Egypt and then spent 40 years with the Midianites. However, the LORD called him into his service and to become the deliverer of salvation to the Children of Israel who were slaves in Egypt. Every prophet and leader called by the LORD, well the good ones anyway, were always humble before the LORD saying that they were not worthy. In order to capture Moses attention the LORD created a bush that appeared to be burning and the bush was not consumed. Moses received a quick indoctrination to the ways of the LORD. The burning bush symbolizes God s people in bondage in Egypt. However, could it not also represent God s people today? Whether Jewish, Christian or Messianic, these groups of God s people are under constant strife today. Being Christian or Jew in the United States today is becoming increasingly di cult. It is starting to become equivalent to being in bondage. There appears to be a group of people who want to rid the United States of God; the God of Abraham, Isaac and Jacob. They are unfortunately winning the ght. Synagogues and churches are shrinking and people are becoming afraid to admit their love and faith in the LORD. We are the bush that is burning. The hope of the Burning Bush is that since it was not consumed by the re neither will God s people be consumed by the re of anti-god rhetoric today. God s people must continue to stand strong and in the face of such opposition. Those who have God in their hearts will prevail.

A message from this narrative is to remain faithful to the LORD. The LORD will insure that we are not consumed by the re of the world. Instead, we could use this re to remove the impurities in our lives. Fire was used to remove the dross from metals and is symbolic of our being cleansed. Perhaps the anti-god attacks on the church and synagogue today is God s re purifying us. The faith of God s people must never be compromised to meet political correctness or the craziness of the anti-god movement. Ideas for the Sermon The church is on re from outside. But we must stand rm knowing Yeshua is with us. Do not let your faith be corrupted by outside non-biblical forces. Remember that God knows your situation and is with you. Christian Theology Starting in chapter 3 of Exodus, God begins to take an active role in securing freedom for the Hebrew people. While Israel groaned under the harshness of the Egyptians, God was preparing Moses to liberate them. Moses was a special leader because he lead his sheep into a remote part of the Sinai. At the burning bush Moses has a dialogue with God. During this scene Moses learns that he will be the instrument of God s liberation. He also receives the name of the LORD. This word is a Hebrew verb telling us that God is always active in our lives. Pastoral View In this narrative Moses learns a few things: (1) Moses will be giving up the life he knew; (2) God sought out Moses to be His earthly messenger; (3) Moses has a new identity and so does God. If Moses came to talk to us today he would probably tell us (1) To listen for God s voice because God can speak to us at any time; (2) To trust God even when we disagree with the plan; (3) To always remain faithful to the will of God.

Sermon Ideas To remember to trust in the God To listen for God To not question why God has picked you but rather concentrate on how to serve Outline Introduction Burning Bush story God grabs Moses attention Interesting observations Why was important to know that Moses was a shepherd? Why is it important to know that Jethro was a Midianite? Why was the land in front of the bush holy ground? What is the sign? The Name of God is to be concealed Fascination of the Hebrew language silent letters ז ה שּׁ מ י לע ם ל c. leolam means eternal But is it misspelled The misspelled word actual means concealed. God may have said this is my concealed name. 4. For Us Today

The burning bush is a symbolism for the Israelites in Egypt They were under heavy oppression but survived The burning bush is a symbol of the church today The church is on fire from society The anti-god movement, which is small, but loud, is trying to burn down the church The Lord Jesus will not let that happen However, since we are the hands and feet of Jesus, we must do something How can we stop the fire? That s the question for us today. [1] Back to School. Performed by Rodney Danger eld. Hollywood: CA: Paper Clip Productions, 1986. DVD. [2] Davis, Anne Kimball. The Synoptic Gospels. MP3. Albuquerque: NM: BibleInteract, 2012. [3] Mitzvot are the 613 commandments found in the Torah that please God. There are positive and negative commandments. The list was rst development by Maimonides. The full list can be found at: ttp://www.jewfaq.org/613.htm. [4] "Literary Structure (chiasm, Chiasmus) of Book of Exodus." Literary Structure (chiasm, Chiasmus) of Each Pericopes of Book of Exodus. Accessed August 29, 2017. http://www.bible.literarystructure.info/bible/02_exodus_pericope_e.html. [5] Scherman, Nosson, Hersh Goldwurm, Avie Gold, and Meir Zlotowitz. "Exodus Chapter Three." In The Chumash: The Torah, Haftaros and Five Megillos. Brooklyn, NY: Mesorah Publications, 1996. [6] IBID.

[7] IBID. [8] IBID. [9] IBID. [10] Scherman, Nosson, Hersh Goldwurm, Avie Gold, and Meir Zlotowitz. "Exodus Chapter Three." In The Chumash: The Torah, Haftaros and Five Megillos. Brooklyn, NY: Mesorah Publications, 1996.