Q28: After leaving Ur, Abram first went where?

#quiz

Source: www.biblequiz.biz

PS: Discussions are very welcome, but please do not give the answer away in your discussions.

There are multple #chiasms plus at least one parallelism in #exodus 33. Here are a few and there are more at the link.

Exodus 33:7:
- A - Tabernacle outside the camp
--- B - Naming the tabernacle
- A - Tabernacle outside the camp.

Exodus 33:8:
- A - Moses entering the Mishkan
--- B - People stand and watch
- A - Moses entering the Mishkan.

Exodus 33:11b-12a:
- A - Joshua stands with Moses
--- B - Moses spoke to God
--- B - God spoke to Moses
- A - Who will you send with me?

https://soilfromstone.blogspot.....com/2016/12/multipl

Shalom Everyone, The phone lines are opening at Noon EST for recording Tips, Strategies & Successes of Walking in Torah!
Please call 351-888-7679! We Would Love to Hear From YOU!
(This is Recorded. Not Live)

I am close to finishing the chiastic structures in Leviticus. This stood out to me today: The structure reveals that we show the respect we have for YHVH by paying heed to His commandments, and doing them. When we respect Him, He respects us ... !

PROPHET, PROPHETESS and PROPHESY --- PART 3

Types of Old Testament Prophets:
There are two basic types of prophetic commission in the Old Testament. One type is that of a narrative call by YHVH to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and YHVH. Read -- Jeremiah 1:4-8. Similar prophetic commissions including such dialogues are associated with the calls of Moses -- Exodus 3:1-4:17 and Gideon -- Judges 6:11-17. We relate to these experiences because we may imagine we would react in much the same way. They are examples of how the ordinary is often called upon to do the extraordinary in YHVH’s service. Like these biblical characters, we can be sure if YHVH calls us to a specific ministry he will equip us with everything we need to be successful. The second major form of prophetic commission is the Throne Vision. An outstanding example is found in -- Isaiah 6:1-8. Here we have an account of the visionary presence of a prophet in the heavenly council. He is an active part of the deliberations and soon receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been sent by YHVH -- Isaiah 48:16; Hosea 8:1; Amos 7:14-15. According to Jeremiah, false prophets did not receive such divine commissions -- Jeremiah 23:21; Jeremiah 32; Jeremiah 28:15. Likewise, we must never usurp control when it comes to YHVH’s service. Our message must be from YHVH’s Word and not of our own making. We must sense YHVH’s calling on our lives instead of being driven by human ambition or pride.

The Message of the Prophets:

Form of the Message:
We most commonly recognize prophecy in the Old Testament by the phrase [Thus says Adonai] which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet but of YHVH of Israel who delivered His Word to His prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, YHVH speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of YHVH of Israel. The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke and the pronouncement of judgment -- 2 Kings 1:3-4. We might say this was the bad news. The second common prophetic speech form is the oracle of salvation -- Isaiah 41:8-13. In contrast, this was the good news. Other fixed forms of prophetic speech include the prophecy of salvation -- Isaiah 43:14-21, the proclamation of salvation -- Isaiah 41:17-20; Isaiah 42:14-17; Isaiah 43:16-21; Isaiah 49:7-12, and the woe oracle -- Isaiah 5:8-10; Isaiah 10:1-4; Amos 5:18; Amos 6:1-7; Micah 2:1-5.

Content of the Message:
The common adage that Old Testament prophets were not fore-tellers but forth-tellers is not strictly correct. All of the prophets predict the future. Such prediction, however, is not focused on human curiosity of what the future will hold. Rather, it is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the Old Testament were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the disobedience of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant -- Jeremiah 11:2-3; Hosea 8:1. The prophets are frequently associated with social justice and social reform. Amos denounced the rich who afflicted the poor -- Amos 2:6-8; Amos 4:1; Amos 5:11; Amos 8:4-6. He railed against sexual immorality -- Amos 2:6-8 and against those who take bribes -- Amos 5:12. Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry -- Hosea 4. Idolatry was a particular target for his rebuke -- Hosea 8:5; Hosea 11:2. However, like a parent disciplining a child, YHVH’s love motivates him to correct his people -- Isaiah 43:4; Jeremiah 31:3; Hosea 3:1; Hosea 11:1-4; Hosea 14:4; Malachi 1), which is inseparable from his election of Israel (Isaiah 43:1; Jeremiah 33:24; Ezekiel 20:5; Hosea 3. Prophets presented a balanced picture of YHVH’s wrath toward sin and His Love toward the sinner. The world imagines a prophet as a messenger of “doom and gloom.” On the contrary, prophets represent a YHVH of love who hates to see his people bring consequences upon themselves through their own disobedience. YHVH’s judgment is always balanced and motivated by His Love. The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological [pertaining to the end times]. One such eschatological concept is that of the Day of Adonai. The concept of the Day of Adonai first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of Adonai meant both salvation and judgment. The disaster that will occur in the Day of Adonai can be viewed in terms of a literal, historical fulfilment in the tragic events of 722 BC [the fall of Samaria] and 586 BC [the fall of Judah]. But there are features of these predictions that transcend historical fulfilment and reach toward end-times fulfilment. In other words, some things have yet to happen. Since the Israelites recognized salvation in the here and now, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this concept of salvation, the future age is viewed in precisely those terms, as in -- Amos 9:13-15. The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic periods. The covenant of YHVH with David was not a conditional covenant but rather one that was absolutely inviolable -- 2 Samuel 7:4-17; Psalm 89; Jeremiah 33:19-22. With this knowledge, the prophets could look forward confidently to a restoration of David’s throne -- Jeremiah 17:24-26; Jeremiah 23:5-6; Jeremiah 33:14-15.

Prophesy in the New Testament:
In contrast to the few self-proclaimed prophets of the intertestamental period [between the writing of the Old and New Testament], early Christianity began with a flurry of prophetic activity that lasted well into the second century A.D. Yeshua, His disciples and followers, and the early Believers were convinced that the times in which they lived were times in which Old Testament prophecy was being fulfilled -- Mark 1:14-15; Acts 2:16-21; Romans 16:25-27; 1 Corinthians 10:11. Yet this era was not only one of fulfilment but also one of the renewal of the prophetic gift.

John the Baptist:
John the Baptist is remembered in the New Testament primarily as the forerunner of Yeshua whose coming Malachi predicted -- Malachi 4:5-6. Yet, in his own right, John proclaimed the imminent judgment of YHVH with a similar flair of prophets in Old Testament times. John’s costume, consisting of a coarse cloak and a leather girdle -- Mark 1:6, was reminiscent of the garb of Old Testament prophets -- 1 Kings 19:19; 2 Kings 1:8; 2 Kings 2:13-14; Zechariah 13:4. People everywhere regarded John as a prophet -- Matthew 14:5; Matthew 17:10-13; Mark 9:11-13; Mark 11:32; Luke 1:76; Luke 7:26. Luke reports, in a style similar to the Old Testament prophetic narratives, [a message from YHVH came to John] -- Luke 3:2. Two short prophetic speeches have been preserved in Matthew 3:7-10 -- compare to Luke 3:7-9 and Mark 1:7-8 -- compare to Matthew 3:11-12; Luke 3:15-18. In the first speech, John denounced those of his generation who had transgressed the Covenant Law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Yeshua -- Matthew 3:11; Mark 1:7; Luke 3:16; John 1:15; John 1:27; John 1:30; Acts 13:25. John’s style, however, was not precisely that of the Old Testament prophets. His pronouncements were made on his own authority; never did he use formulas such as [thus says Adonai,] or present his prophetic utterances as if they were speeches made by YHVH. Yet, in spite of these differences, John is appropriately regarded as the last representative of the Old Testament prophetic tradition -- Matthew 11:13; Luke 16:16.

PROPHET, PROPHETESS and PROPHESY --- PART 2

Methods of Communication:
In foretelling, the prophets were forthtelling. They were proclaiming the wonderful works of YHVH -- compare the definition of prophecy in Acts 2:11, 17. For the most part, this proclamation was by direct word of mouth. Prophets and prophetesses were people of the Word. Their words were like messengers sent by YHVH -- Isaiah 55:11. They had all the divine power of the creative word of -- Genesis 1:3 -- compare Psalm 33:6. Sometimes that word was accompanied by a sign or symbolic action -- for example, Jeremiah 13:1-11 ; Jeremiah 19; Ezekiel 4:1-17; 24:15-24. Sometimes it was identified intimately with a person -- Isaiah 7:3; compare 8:1-4. Such things were like visual aids; the word would be made clearer to those present. But it would seem that the intention of the symbolic action [sometimes called an acted oracle] was not so much to make understanding easier. It was intended to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from -- 2 Kings 13:14-19. The extent to which the king displayed the Word in action determined the extent to which the word would prove effective in bringing events to pass. The final collection of the words of the prophets is in the books that have been preserved. -- Jeremiah 36 may be taken as an object lesson. The prophets took the time and trouble to record their spoken messages in writing. There was stress on careful word-by-word dictation -- Jeremiah 36:6, 17-18. But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words. Rather, it is the studied wording in which they preserved [and filed away] their sermons. It stands to reason that people who were conscious of communicating the very Words of YHVH would see to it that those words were not lost. We may take it for granted that the prophets preserved a written record of their ministries. We have no way of knowing whether each of the named prophets was directly responsible for the final form of his book. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.

Prophesy in the Old Testament:
Prophecy, along with its related terms [prophet; to prophesy; and prophetic], is derived from a group of Greek words that, in secular Greek, mean [proclaim or announce.] In biblical Greek, however, these terms always communicate speaking or announcing something under the influence of spiritual inspiration. One of the clearest and most significant statements on the nature of prophetic inspiration in the Old Testament is found in -- Numbers 12:6-8: Adonai said to them: Now listen to me! Even with prophets, I, Adonai communicate by visions and dreams. But that is not how I communicate with My servant Moses. He is entrusted with My entire house. I speak to him face to face, directly and not in riddles! He sees Me as I AM.

Several important insights into the nature of prophetic inspiration are found in this passage:

1 -- The prophetic gift of Moses was unique in that he alone received revelations directly from YHVH.
2 -- Ordinarily, prophetic revelation was received through the medium of a dream or a vision.
3. The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.

Further insight into the nature of prophetic revelation is found in -- Deuteronomy 18:18: [I [YHVH] will raise up a prophet like you [Moses] from among their fellow Israelites. I will tell that prophet what to say, and he will tell the people everything I Command him.] This passage is of interest because Yeshua was identified as the prophet like Moses who came in fulfilment of this prediction -- Acts 3:22; Acts 7:37. The more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase [I will put My Words in his mouth] refers to the process of divine inspiration and is reminiscent of the common Old Testament prophetic formula: [Adonai said to [such and such a prophet]] -- for examples, see 1 Samuel 15:10; 2 Samuel 24:11; 1 Kings 19:9; Jonah 1:1; Haggai 1:1; Haggai 2:1, Haggai 2:20; Zechariah 7:1, Zechariah 8:1. A prophet is one who speaks [or repeats] all that YHVH has told him.

Modes of Prophetic Inspiration:
Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Dreams in the Bible fall into two major categories: dreams whose meaning is self-evident, and symbolic dreams that usually require the expertise of an interpreter. In those dreams whose meaning is self-evident, normally a supernatural being [YHVH or an angel] appears to the dreamer and speaks to him or her in a straightforward manner. More frequently, however, dreams have symbolic elements that require interpretation. The two great dream interpreters of the Old Testament are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed -- Genesis 37:5-11 had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker -- Genesis 40:1-19 and of Pharaoh -- Genesis 41:1-36, which Joseph was able to interpret with the help of YHVH. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar -- Daniel 2:25-45; Daniel 4:4-27. Both Daniel and Joseph attributed their skill in interpreting such dreams to YHVH -- Genesis 40:8; Genesis 41:16; Genesis 25; Daniel 2:27-30; compare to Genesis 4:9. While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration -- Joel 2:28, dreams do not occupy a significant part in the prophetic revelations of any of the Old Testament prophets with the exception of Daniel. However unusual this Old Testament method of communication may seem, it makes one basic point. YHVH wants to communicate with us. He is not an unsolved mystery, far removed from our daily lives on earth. Whenever we study prophecy, we are reminded that we serve a personal YHVH who longs to speak to His people. His methods throughout the ages may intrigue us, but His message remains the same. He loves us and wants to interact with us. One of the most characteristic modes of prophetic inspiration was the vision -- Numbers 12:6; Numbers 24:4; Numbers 16; Hosea 12:10. Prophets heard and saw the message during these visions. In -- Isaiah 1:1, the author describes his entire prophetic book as a vision: [These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah -- all kings of Judah.] Yet in the very next verse, Isaiah says: [Hear, O heavens! Listen, O earth! This is what Adonai says.] Again, -- Amos 1:1 says: [The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel].

Examples of Prophetic Inspiration:
All prophecy, whether biblical or not, is based on the assumption that the prophet either possessed or was possessed by a supernatural power. The prophetic phenomenon generally designated ecstatic prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the thirteenth century B.C. The first reference to ecstatic prophecy in Israel occurs in -- 1 Samuel 10:5-13 [eleventh century BC] and it persisted at least till the sixth century BC -- Jeremiah 29:26. The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre -- 1 Samuel 10:5. Among the prophets of Baal, self-flagellation [whipping] was another means of inducing ecstasy -- 1 Kings 18:28-29. This kind of prophetic ecstasy was usually practiced by groups of prophets -- 1 Samuel 10:5, and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of YHVH came upon him and he, too, began to prophesy -- 1 Samuel 10:10-13, a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion -- 1 Samuel 19:20-22. At that time Saul again prophesied, and his ecstatic behaviour is described in -- 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of Adonai came upon him -- 2 Kings 3:15.