Elsewhere in the ancient Near East, Creation, garden, and temple themes were also combined, as illustrated in this famous Mari Investiture panel from Old Babylon, created in the Abrahamic era. A study of this panel can enrich our study of the temple-like description of the Garden of Eden in Moses 3, preparing us for the temple themes we will encounter in the story of the Fall (Moses 4).
Note that the two sides of the Investiture panel are mirror images. The sequence of movement from the more public to the most private portions of the palace complex would correspond to a stepwise movement from the outer edges of the Investiture Panel toward its sacred center.
Temple Themes In The Book Of Mosesl
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The Investiture Panel is shown just to the right of the entry to the fore throneroom. Though the central palm no doubt dominated the courtyard symbolically and visually, the courtyard might also have been filled with potted trees and plants to create a luxurious garden.
As one part of his initiation ceremony, the king would have touched or grasped the hand of the statue of the god of the palace. Within the innermost sacred chamber, the king raises his right hand, perhaps in an oath-related gesture.[50] At the same time, his left hand receives the rod and coil that signified his worthiness for the prerogatives of his office. These two items of regalia are measurement tools used in construction, corresponding in their general function to the later symbols of the square and compass. They served as symbols of divinely authorized power.[51]
In approaching ancient Mesopotamian materials, it should be kept in mind that the older elements of culture survive, and that they may be reinterpreted over and over; for we find among these materials religious documents, myths, epics, laments, which have been handed down almost unchanged in copy after copy for as much as a thousand or fifteen hundred years, and it is often difficult to say with certainty whether a document originated in the period from which it seems to come, or whether it was in fact from earlier times.
For a period of close to five hundred years, stories from Semitic religious communities preserved (in Palestinian Aramaic, koine Greek, and rabbinic Hebrew) snatches of the conversation of palm trees. The palms speak in dreams to one another and in broad daylight to those who would transgress against them. What seems to bind the dialogues together is that in every case, the ultimate hearer is a towering religious figure.
Firstly, the king is escorted by the god to the throne of his father, where he presumably takes his seat. This suggests that he approaches the throne accompanied by the image of the god, perhaps holding his hand;
[52] J. H. Walton, Ancient, p. 129.
[53] Summarizing the LDS attitude toward ancient and modern revelation of religious truths, Truman G. Madsen wrote (E. Benz, Imago Dei (1978), pp. xvi, xvii):
The months of confrontation and plagues have come to a close as an eerie calm seems to exist between Pharaoh and Moses. After nine plagues, Pharaoh has told Moses never to appear before him again. Moses knows that the tenth plague will be the last and will result in Israel's freedom.
The Lord's instructions are very specific. A male lamb without defect is indicated for every grouping that Passover night. Notice that these lambs are to be selected from the flock several days ahead of time -- ten days after the first day of the month, which began on a new moon.1 The evening of the fourteenth day of the month, then, will be the full moon, characteristic of Passover ever since.
Just what kind of sacrifice is the initial Paschal lamb offered prior to the Exodus? Five offerings were performed in the tabernacle and, later, in the temple.3 Of these, the sacrifice of the Passover lamb bears some resemblance to the peace or fellowship offering, in which a piece of meat is offered before the Lord and to the priests. The remainder of the sacrifice is eaten by the offerer and his family as a kind of celebration meal -- similar to the celebration meal of the Passover. The initial Passover offering seems to be a consecration or setting apart of the people within each household who partook of the sacrifice.4
Israel's sin doesn't seem to be in the forefront; rather, the lamb seems to be a kind of substitute or interposition for the firstborn males and animals in the household. However, there may be some idea of expiation or purification present, since hyssop is used to smear the blood (Exodus 12:22).5 Some Rabbinical writings refer to the redemptive effect of the blood of the Passover lamb.6
Passover is of particular interest to Christians because it is the basis of the original Last Supper Jesus had with his disciples on the night in which he was betrayed.7 While our focus is on Moses himself, not all the institutions of Israel, let's look briefly at the elements of Passover contained in our passage.8
To this day, every Passover, the youngest child in the household has the responsibility to ask, "Why is this night different from all other nights?" Then the story of God's deliverance is told once again to the next generation. In the same way, the Lord's Supper is to be a feast of remembrance, so that we never forget the Lord's great salvation through the cross.
The slaughter was carried out by "the destroyer," 11 elsewhere referred to as the "angel of the Lord"12 or the destroying angel.13 This figure was later popularized in Judaism and Christianity as the "angel of death."
No Egyptian household was untouched that night, not even Pharaoh's. Pharaoh summons Moses and commands the Israelites to leave immediately with all their flocks and herds. You can sense the pain in his poignant request, "and also bless me" (12:32b).
It might seem crass to ask families in the middle of the night, families that are in deep mourning for their sons, to give them jewelry, gold, and garments. But to the Egyptians, that was a small price to pay to get rid of this people, who were seen as the reason that Egypt was being ruined, and so they gave their valuables and the Israelites left.
But this had been God's plan from the beginning when he had told Abraham (Genesis 15:13-14) and later Moses (Exodus 3:21-22) that this would come to pass. Perhaps the justice was that the Egyptians, who had bled the Israelites dry with slavery and hard labor, now paid them back at the last. And God had a use for the gold and silver, for it would later be given to decorate the tabernacle in the wilderness!
Leaders must listen to God for direction and then act on that direction. But a real kind of "followership" is required of the people, too. When they recognize and follow Moses, God blesses them. But when they bicker and balk and refuse to recognize God's leadership behind Moses, disaster follows. We leaders can blame ourselves for people not following us -- and sometimes it is our fault from impatience and lack of skill in leading -- but ultimately, following God-appointed leaders is the people's responsibility. We cannot do that for them.
Up until now the people of Israel saw the mighty plagues in response to Moses' meetings with Pharaoh and they obeyed his commands for preparation, for Passover, for asking for jewelry from their neighbors, and for the actual embarkation. But for the next part of the journey, Moses is not their only guide. There is a pillar of cloud by day, and a pillar of fire by night.
"Pillar" is ammd, "pillar, column, post," a common word for the pillars supporting buildings, from the verb mad, "to stand."20 We see it mentioned a number of places in the Pentateuch and referred to elsewhere in the Bible.21 We'll discuss it more later.
You and I would often like the clarity of this pillar, to both authenticate our ministry before others and to set the direction clearly for the people. But as the story of the Exodus unfolds, we observe that the continual presence of this pillar of cloud and fire in the camp of Israel doesn't mean that Moses' leadership was easy. The people grumbling against Moses was actually a grumbling against the Lord, whom Moses represented (Exodus 16:8; See 1 Samuel 8:7-8).
But God didn't lead them on the easiest path! By far the fastest and direct route between Egypt and Canaan is north to the Mediterranean Sea, and then along a well-developed road on the Philistine coast, technically, the north Sinai Mediterranean coast road. If the Israelites were to travel 10 miles a day, they could have reached Canaan in just a few days.
We just don't know the exact location of the body of water identified in the text as the "Red Sea," since the Hebrew phrase ym sp is a term used in the Old Testament to identify a number of different bodies of water. Ym is used in the Old Testament over 300 times to refer to "sea" and about 70 times for "west" or "westward."23 The word sp means "reed, waterplant," a general term for marsh plants.24
No doubt the "Red Sea" (literally "Reed Sea," ym sp) refers to some body of water east of the Nile delta, probably either at Lake Timsah or at the Great Bitter Lake, both of which lie along the present route of the Suez Canal. You can explore this further inAppendix 2 - The Route of the Exodus.
It's fascinating to see Yahweh's strategy: to have the Israelites "turn back" (NIV, NRSV), "turn" (KJV)25 in order to appear that they are confused and directionless, a tempting target to attract the ruthless and hardhearted Pharaoh and his armies.
If Moses were to use Israel as bait, we would call it irresponsible, since his main task would be to deliver the people of Israel from Egypt in the fastest possible way. But for Yahweh to do so, with his pillar of cloud and fire to lead them, it is entirely appropriate. Yahweh is not risking the people, but he has an additional objective: to humble Pharaoh and the gods of Egypt in the process of delivering the Israelites.
A chariot army is a terrifying weapon of war in ancient Egypt. While chariots aren't very useful in the Judean hills that the Israelites will eventually claim as their homeland, they are chillingly effective in the flat delta plain of Egypt, as well as the flat coastal plains bordering the Mediterranean. 92d504bec8
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