FAIR

Faithful Study Resources for Come, Follow Me

Exodus

Did Joshua “Utterly Destroy” the Canaanites? (Gospel Doctrine Lesson 18A)

by

James Jacques Joseph Tissot (1836-1902): The Songs of Joy, ca. 1896-1902. Photo © The Jewish Museum, New York

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 18: “Be Strong and of a Good Courage” (Joshua 1-6; 23-24) (JBOTL18A)

Question: Israel was commanded to “utterly destroy” the Canaanites and the book of Joshua later claimed that they had done so. Why do archaeological findings and other references in the Bible make it seem that this was not actually done? What does it mean to “utterly destroy”? And why would God command such a thing in the first place?

Summary: There is no simple answer to these questions. As confidence in the likely timeframe for the Exodus and the rise of early Israel has increased, it has easier for archaeologists to pinpoint the conditions in Canaan when Joshua and his people entered the land. Surprisingly, there is little evidence for the picture of widespread warfare and displacement of Canaanite religion and culture that the book of Joshua seems to portray. After summarizing the archaeological evidence, I will argue that we can sometimes be misled by the assumptions we make when we encounter difficult-to-understand scriptural passages. Although the scriptures are trustworthy, coming to understand them is a lifelong effort. To understand the book of Joshua, we need to consider that its purpose is something more than simply laying out “exactly what happened” (in the modern sense) when Israel entered Canaan. Part of the problem in understanding Joshua may be in that the words “utterly destroy” do not accurately convey the meaning of the Hebrew term ḥerem. The story of Joshua should be interpreted in light of the larger, divine scheme of things outlined throughout the rest of scripture. It is a story from which everyone can continue to learn.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL18A — Did Joshua “Utterly Destroy” the Canaanites

For an interview of John Walton about his book on the conquest of Canaan, see https://www.youtube.com/watch?v=Fbm_JSa9Hcw

How Do the Serpent and the Shewbread Symbolize Christ? (Gospel Doctrine Lesson 15A)

by

Moses and the Brazen Serpent, ca. 1866. Stained glass window at St Mark’s Church, Gillingham, England, 2006. Photograph by Mike Young

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 15: “Look to God and Live” (Numbers 11-14; 21:1-9) (JBOTL15A)

Question: Though the importance of the need generally for all of us to “look to God and live” is easily apparent to modern readers, the specific choice of a brazen serpent on a pole as a symbol of Christ is difficult to understand. How does the brazen serpent symbolize Christ? And, in addition, does the symbolism of the temple shewbread relate in any way to the modern LDS sacrament?

Summary: The serpent raised by Moses is cited more than once in the Book of Mormon as a type of Christ. Moreover, Jesus Christ Himself cites this story to explain His mission, but the imagery would have been much better understood by His disciples than it is to people today. In this article, we will draw out some of the ancient meanings of the serpent that was “lifted up”as they are found in the New Testament and the Book of Mormon. Less well known than the story of the brazen serpent is the symbol of the temple shewbread. Although reminiscent in some ways of the emblems of the Lord’s death that are administered in our weekly sacrament meetings, this article will explain how the symbolism of the shewbread builds upon and extends the significance of sacrament in ways that were meaningful in the time of Moses and continue to be so in our day.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL15A — How Do the Serpent and the Shewbread Symbolize Christ?

What Were Israel’s Most Serious Provocations of the Lord in the Wilderness? (Old Testament Gospel Doctrine Lesson 14B)

by

Nicolas Poussin, 1594-1665: The Adoration of the Golden Calf, 1634-1635

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 14: “Ye Shall Be a Peculiar Treasure Unto Me” (Exodus 15-20; 32-34) (JBOTL14B)

Question:The making of the golden calf is often presented as the height of Israel’s rejection of God and His law. But it was only one of several incidents of rebellion that occurred in the wilderness. Among all these provocations, which ones were the most serious?

Summary: The translations, revelations, and teachings of the Prophet Joseph Smith make it clear that the most serious provocations of Israel had nothing to do with their frequent complainings in the wilderness, as one might otherwise imagine. Rather, they had to do with Israel’s deliberate rejection of “the last law from Moses,” a law associated with the fulness of the priesthood and its blessings. In their rejection of that law, Israel had refused “to sanctify [themselves] that they might behold the face of God” at Sinai. Instead, they prayed “that God would speak to Moses and not to them.” “In consequence of [their actions, God] cursed them with a carnal law.” And, as a result of their actions, the generation of Israelites who left Egypt in the Exodus would neither enter into the promised land nor into “the rest of the Lord” during their mortal lives. Happily, the Lord holds out the possibility of receiving these sometimes-rejected blessings to faithful disciples in our day who are willing to make and keep the covenants that will enable them to continually enjoy the divine presence. Through “sufficient hope,” the “peaceable followers of Christ” may “enter into the rest of the Lord” in this life, “until [they] shall rest with him in heaven.” This rest “is the fulness of his glory.”

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL14B — What Were Israel’s Most Serious Provocations of the Lord in the Wilderness?

 

What Similarities Are There Between Egyptian and Israelite Temples? (Old Testament Gospel Doctrine Lesson 14A)

by

Israel Camped Around the Wilderness Tabernacle

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrinesson 14: “Ye Shall Be a Peculiar Treasure Unto Me” (Exodus 15-20; 32-34) (JBOTL14A)

Question:Hugh W. Nibley and other LDS scholars have written at length about Egyptian temple rites. What similiarities are there between Egyptian and Israelite temples?

Summary: Temple rituals in the ancient Near East may seem in some respects far removed from current LDS teachings and ritual practices. However, what resemblances exist may be of significance to a people who claim that divine revelation about the ordinances go back to the beginning of mankind. Predating, as they do, the Israelite Tabernacle by more than a millennium, such resemblances may be “an embarrassment to exclusivistic readings of religion.” However, to Mormons they represent “a kind of confirmation and vindication.” Thus, Egyptian and other ancient temples should be better understood by Latter-day Saints. For although, as Hugh Nibley observed, “the Egyptian endowment was but an imitation, it was still a good one, and we may be able to learn much from it.”

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL14A — What Similarities Are There Between Egyptian and Israelite Temples?

An excellent short video discussing the Tabernacle and the Messiah is available from Daniel Smith at https://www.youtube.com/watch?v=TygiChDYd4Y. See also his presentation on “The Ancient Israelite Tabernacle, Its Accoutrements, and the Priestly Vestments,” given at the Interpreter Foundation 2016 Temple on Mount Zion Conference, 5 November 2016, Provo, Utah (https://www.youtube.com/watch?v=rEb4u4OB-aU).

On 7 October 2015, Joshua Berman gave a talk for the Academy for Temple Studies on “Differences between the Tabernacle and the Temple,” https://www.youtube.com/watch?v=LB6xlYpcO-w. He gave a similar talk on 8 October 2015 at the BYU Kennedy Center, https://www.youtube.com/watch?v=15ew7on3UL4 and https://www.youtube.com/watch?v=K3nw2C1J5Lg.

Is There Any Evidence in Egyptian Sources for the Exodus? (Old Testament Gospel Doctrine Lesson 13C)

by

. Smaller Tablet of the Hittite version of a Peace Treaty with Egypt, executed ca. 1259 BCE, sixteen years after the battle of Kadesh. It “is believed to be the earliest example of any written international agreement of any kind.”

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 13: Bondage, Passover, and Exodus (Exodus 1-3; 5-6; 11-14) (JBOTL013C)

Question:Most of the evidence for the historical Exodus comes indirectly from general archaeological findings and analysis of biblical texts. Is there any specific evidence for the reality and timing of the Exodus that can be corroborated from Egyptian sources?

Summary: Very possibly, but only indirectly. Although the Egyptians, like other ancient (and modern!) peoples, were understandably loathe themselves to truthfully advertise a military defeat, the Israelites had no qualms about publicizing such an event on their behalf. According to Hebrew Bible scholar Joshua Berman, the author of the “Sea Account,” the oldest description of Israel’s final escape in the book of Exodus, may have intentionally imitated the structure and vocabulary of Egyptian propaganda trumpeting a claimed victory at the Battle of Kadesh in order to mock the pharaoh’s failure to stop the flight of the Israelites. Berman makes the case that the Israelite “Sea Account” must have been authored within a reasonable period of time after the battle of Kadesh by someone personally acquainted with the Egyptian inscriptions that reported it.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL13C — Is There Any Evidence in Egyptian Sources for the Exodus?

A three-minute synopsis of Joshua Berman’s ideas can be found in “A Passover Story: Archaeology and the Exodus,” https://www.youtube.com/watch?v=ZOGeusWwI-g

For a video describing the historical context and weapon technology of the battle of Kadesh, see Ancient Discoveries: Egyptian Warfare (History Channel), Ancient Discoveries: Egyptian Warfare (History Channel), https://www.youtube.com/watch?v=SS3eQbQG5mA.

What Can We Learn About the Historical Exodus from Outside the Scriptures? (Old Testament Gospel Doctrine Lesson 13B)

by

Egyptian Figurine of a Semitic Slave

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 13: Bondage, Passover, and Exodus (Exodus 1-3; 5-6; 11-14) (JBOTL013B)

Question:Many people nowadays believe that the Exodus never happened. Are there traces of the historical Exodus from sources outside the scriptures? And do they help us to identify the Pharaoh of the Exodus?

Summary: Traces of the historical Exodus from sources outside the scriptures are available — but only if you are looking for the right things in the right direction. For example, if you are expecting to find archaeological evidence for a group of millions of Israelites crossing the Sinai desert after leaving Egypt in shambles, you are likely to be disappointed. True it is that large numbers of Semitic people came and went from Egypt in the centuries before a much smaller group eventually left in the Exodus. But teasing out the subtleties of the historical context of scripture requires tedious and diligent efforts of dedicated scholars. In this article, we present a few tentative conclusions to help familiarize readers with the current landscape.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL13B — What Can We Learn About the Historical Exodus from Outside the Scriptures?

A video version of a presentation by Richard Elliott Friedman on the subject entitled “The Exodus Based on the Sources Themselves” can be found at https://www.youtube.com/watch?v=H-YlzpUhnxQ 

What Did the Lord Mean When He Said Moses Would Become “God to Pharaoh” During the Plagues of Egypt? (Old Testament Gospel Doctrine Lesson 13A)

by

Moses and Pharaoh

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 13: Bondage, Passover, and Exodus (Exodus 1-3; 5-6; 11-14) (JBOTL013A)

Question: What did the Lord mean when He said Moses would become “god to Pharaoh”? And how did the symbolism of the plagues undermine the worship of the Egyptian gods?

Summary: Surprisingly, Exodus 7:1 does not say that Moses was to be “like a god” to Pharaoh. Rather, the Lord’s words to the prophet in Hebrew read literally: “I have made you God/god to Pharaoh.” To make sense of this statement, it must be remembered that Pharaoh was considered to be a god by his people, “the living embodiment of the god Horus, god of kingship, represented by the falcon.” Thus, to prepare Moses for his summit meeting with the leader of Egypt, the Lord made him not only Pharaoh’s “equal” in rank but in addition also enabled him to demonstrate the greater potency of the true and living God whom he served. Because Pharaoh was divine in the eyes of the Egyptians, “he should have been the one to function as a god to Moses.” However, in a display of power whose symbolism would have been understood both by the Egyptians and the people of Moses, Jehovah, the God of Israel, turned the tables against Ra, the supreme sun-god of Pharaoh. By means of the plagues, the great I AM executed His judgment “against all the gods of Egypt,” a phrase meant to include Pharaoh and his firstborn son. Drawing primarily on the work of Rutgers professor Gary A. Rendsburg, this article will describe the significance of the means by which Jehovah devastated Ra.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL13A — What Did the Lord Mean When He Said Moses Would Become “God to Pharaoh” During the Plagues of Egypt?

For Gary Rendsburg’s 8 March 2007 BYU Kennedy Center talk entitled “Light from Egypt on the Exodus Story,” see https://www.youtube.com/watch?v=_iwvTZnwSy0 .

To access Gary Rendsburg’s 2013 video presentation of “Moses the Magician” at the UCSD Exodus Conference “Out of Egypt: Israel’s Exodus Between Text and Memory, History and Imagination,” see https://www.youtube.com/watch?v=aYhNo1jC9Fg .