Deuteronômio 26

Deuteronômio 26

Morris - "Aramaean." Jacob's tribe, which originated in Syria when he was in the employ of Laban (Genesis 29,30), did not become the nation of Israel as such until Jacob had first received the name "Israel," and his children became known as "the children of Israel" when they went with him down into Egypt. IVP Bible Background Commentary - wandering Aramean - The creedal statement contained here emphasizes the nomadic character of Israel’s ancestors. The original homeland of Abraham and his family is generally identified as Paddan Aram or Aram Naharaim (see comment on Gen 11:28). The mention of Arameans in relation to Abraham and Jacob is likely a reference to scattered tribes of peoples in upper Mesopotamia who had not yet coalesced into the nation of Aram that appears in later texts. Based on other examples from cuneiform literature, the name Aram may in fact have originally been that of a region (cf. Sippar-Amnantum of the Old Babylonian period) that was later applied to people living there. For more on the Arameans see comment on Genesis 28:5. Aramean 0761. אֲרַמִּי ʾarammiy: A gentilic noun (with the ending iy) indicating a Syrian or Aramean. It referred to an area between the Tigris and Euphrates Rivers (Ge 25:9–20). Bethuel, Isaac’s father-in-law, was an Aramean. Syrian refers to the same ethnic group. Laban was an Aramean as was Naaman (2 Kgs. 5:20). The origins of the Israelites were tied to them (Dt. 26:5). The Syrians and Israelites were often at war (2 Ki. 9:15). Manasseh had a concubine from among the Arameans (1 Chr. 7:14). 11v - Gen. 25:20; Gen. 28:5; Gen. 31:20; Gen. 31:24; Deut. 26:5; 2 Ki. 5:20; 2 Ki. 8:28; 2 Ki. 8:29; 2 Ki. 9:15; 1 Chr. 7:14; 2 Chr. 22:5 Related Resource: Who were the Arameans? | GotQuestions.org Deuteronomy 26:6 'And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us. De 4:20 Ex 1:11,14,16,22 5:9,19,23 Deuteronomy 26 Resources - Multiple Sermons and Commentaries Related Passages - Deuteronomy 4:20 “But the LORD has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today. Exodus 1:11 So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Raamses. 14 and they made their lives bitter with hard labor in mortar and bricks and at all kinds of labor in the field, all their labors which they rigorously imposed on them. 16 and he said, “When you are helping the Hebrew women to give birth and see them upon the birthstool, if it is a son, then you shall put him to death; but if it is a daughter, then she shall live.” 22 Then Pharaoh commanded all his people, saying, “Every son who is born you are to cast into the Nile, and every daughter you are to keep alive.” CONFESSION OF FIRSTFRUITS PART 3 - AFFLICTION IN EGYPT And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us - See "Related Passages" above. Here treat harshly (rāʿaʿ) is translated in Lxx with kakoo which means to physically harm, mistreat, ill-treat, the same verb Stephen used in his sermon review of Israel's history when he declared "But God spoke to this effect, that his DESCENDANTS WOULD BE ALIENS IN A FOREIGN LAND, AND THAT THEY WOULD BE ENSLAVED AND MISTREATED (kakoo) FOR FOUR HUNDRED YEARS." (Acts 7:6) So the confession begins with the "bad news" of their condition before their supernatural deliverance. The addition of afflicted ('anah) expresses harsh and painful treatment/ THOUGHT - It is good to from time to time remember from whence God has supernaturally delivered us for we too were in dire straits without Christ. It helps us appreciate the freedom we now have in Christ and serves to keep us from misusing it by "going back to Egypt" (so to speak), whatever that means in each of our lives. Treated harshly (07489) רָעַע rāʿaʿ: The essential meaning of the root can be seen in its frequent juxtaposition with the root ṭôb (GOOD). Thus Moses concluded, “See I set before you today life and what is good [ṭôb], death and what is evil/bad [raʿ] (cf. Mic 3:2). Frequently they occur in the merism that one distinguishes “good and evil/bad” (2 Sam 14:17; 19:35; I Kgs 3:9; Isa 7:15; cf. here “tree of good and evil,” Gen 2:9, 17) Thus rāʿaʿ means to be bad, to do wrong. The root of the word indicates breaking, in contrast to the word tāmam ( 08552), which means to be whole. For example, tree branches that break are bad (Jer. 11:16). The word also refers to moral evil: an eye could be evil, that is, covetous (Deut. 15:9); or a person could do evil (Gen. 44:5; Prov. 4:16; Jer. 4:22). The word also refers to physical evil: God harmed or punished those who provoked Him (Zech. 8:14); and Laban would have hurt Jacob without God’s prevention (Gen. 31:7). In addition, the word expresses sadness and describes the face or heart as being bad (1 Sam. 1:8; Neh. 2:3). The causative participle signifies an evildoer (Ps. 37:1; Isa. 9:17[16]). The idiomatic phrase, to be evil in someone’s eyes, means to displease (Gen. 48:17; 2 Sam. 11:25; Jon. 4:1). Swanson - evil-doer, i.e., one who acts morally corrupt according to a standard or guide (Job 8:20; Ps 22:17; 26:5; 27:2; 37:1, 9; 64:3; 92:12; 94:16; 119:115; Pr 17:4; 24:19; Isa 1:4; 9:16; 14:20; 31:2; Jer 20:13; 23:14) (Dictionary of Semantic Domains - Hebrew) Ra'a - 95v - act so wickedly(1), act wickedly(1), acted wickedly(1), acted...wickedly(1), afflicted(3), badly(1), bring disaster(1), brought calamity(1), brought harm(1), damaged(1), disagreeable(1), displease*(1), displeased(2), displeased*(4), displeasing(6), distressed(2), do my harm(2), do us harm(1), do you harm(2), do evil(4), do harm(1), do...evil(1), do...harm(1), doing evil(1), done harm(2), done very wickedly(1), done wickedly(1), done wrong(1), evil(7), evildoer(2), evildoers(16), evildoing(1), grieved(1), hard(1), harm(1), harming(1), hostile(3), hurt(3), practiced evil(1), prefer*(2), sad(2), still do wickedly(1), suffer(1), suffer harm(1), treat me so badly(1), treat you worse(1), treated(1), treated us harshly(1), went hard(1), work calamity(1), worse(1). Gen. 19:7; Gen. 19:9; Gen. 21:11; Gen. 21:12; Gen. 31:7; Gen. 38:10; Gen. 43:6; Gen. 44:5; Gen. 48:17; Exod. 5:22; Exod. 5:23; Lev. 5:4; Num. 11:10; Num. 11:11; Num. 16:15; Num. 20:15; Num. 22:34; Deut. 15:9; Deut. 15:10; Deut. 26:6; Deut. 28:54; Deut. 28:56; Jos. 24:15; Jos. 24:20; Jdg. 19:23; Ruth 1:21; 1 Sam. 1:8; 1 Sam. 8:6; 1 Sam. 12:25; 1 Sam. 18:8; 1 Sam. 25:34; 1 Sam. 26:21; 2 Sam. 11:25; 2 Sam. 11:27; 2 Sam. 19:7; 2 Sam. 20:6; 1 Ki. 14:9; 1 Ki. 16:25; 1 Ki. 17:20; 2 Ki. 21:11; 1 Chr. 16:22; 1 Chr. 21:7; 1 Chr. 21:17; Neh. 2:3; Neh. 2:10; Neh. 13:8; Job 8:20; Ps. 15:4; Ps. 22:16; Ps. 26:5; Ps. 27:2; Ps. 37:1; Ps. 37:8; Ps. 37:9; Ps. 44:2; Ps. 64:2; Ps. 74:3; Ps. 92:11; Ps. 94:16; Ps. 105:15; Ps. 106:32; Ps. 119:115; Prov. 4:16; Prov. 11:15; Prov. 13:20; Prov. 17:4; Prov. 24:8; Prov. 24:18; Prov. 24:19; Isa. 1:4; Isa. 1:16; Isa. 9:17; Isa. 11:9; Isa. 14:20; Isa. 31:2; Isa. 41:23; Isa. 59:15; Isa. 65:25; Jer. 4:22; Jer. 7:26; Jer. 10:5; Jer. 13:23; Jer. 20:13; Jer. 23:14; Jer. 25:6; Jer. 25:29; Jer. 31:28; Jer. 38:9; Jer. 40:4; Dan. 11:27; Jon. 4:1; Mic. 3:4; Mic. 4:6; Zeph. 1:12; Zech. 8:14 Afflicted (Humbled) (06031) 'anah means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). It often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). 'Anah is most frequently translated in LXX by tapeinoo (as it is here in Dt 26:6). God commanded them to “afflict themselves” (“deny yourselves” Lev 16:31NIV), which is the same word used to describe the pain that the Egyptians inflicted on the Hebrews (Ex 1:11,12) and the suffering Joseph felt in prison (Ps 105:18)! Deuteronomy 26:7 'Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression; we cried: Ex 2:23-25 Ex 3:1-4:31 Ex 6:5 Ps 50:15 Ps 103:1,2 116:1-4 Jer 33:2 Eph 3:20,21 looked: Ex 4:31 1Sa 9:16 2Sa 16:12 Ps 102:19,20 119:132 CONFESSION OF FIRSTFRUITS PART 4 - CRIED OUT TO YAHWEH Then - A marker of time, specifically of progression or sequence. "God had promised and foretold Abraham about this (cf. Ge 15:12–21+; Ex. 3:7, 9+)." (Utley Deuteronomy 26 Commentary) We cried to the LORD, the God of our fathers - Note the phrase the God of our fathers, which is an allusion to the patriarchs and by extension was surely an appeal to the promises He had made to them. It is always good to base our prayers on the promises of God if we can. Israel remembered their God and sought His help. Moses writes "Now it came about in the course of those many days that the king of Egypt died. And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God. So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. God saw the sons of Israel, and God took notice of them." (Ex 2:23-25) Notice that God is responding based on His unconditional covenant with the patriarchs, a covenant that promised them the land of Canaan. He had already fulfilled part of the promises to make them as numerous as the stars. In His sovereignty, He raised up an evil ruler who would make them want to leave the comfort they experienced in Egypt. Utley on the LORD, the God of our fathers” This identified the God of the Patriarch’s, EL Shaddai - God Almighty (cf. Ex. 6:2-9+), with YHWH, who confronted Moses (cf. Ex 3:14+). (Deuteronomy 26 Commentary) Related Resources - Names for Deity Name of the LORD is a Strong Tower and the LORD heard our voice and saw our affliction (humiliation, hardship, misery) and our toil (trouble, labor, hard distressing experience) and our oppression (unreasonably burdensome, unjust and cruel exercise of power) - This is an anthropomorphic description of Yahweh (Anthropomorphic Language to describe God). As Moses says in the passage above not only did God heard and He "saw the sons of Israel and took notice ( yada became personally, intimately involved with) of them." Affliction 06040. עֳנִי ʿoniy: A masculine noun meaning affliction, misery. It refers to a state of oppression or extreme discomfort, physically, mentally, or spiritually: Hagar was abused and afflicted by Sarah (Gen. 16:11); Leah was not loved as was Rachel (Gen. 29:32); Jacob was abused and tricked by Laban (Gen. 31:42); Israel was under affliction by the Egyptians (Ex. 3:7, 17); childlessness was an affliction in the Old Testament (1 Sam. 1:11); political, economic, and military oppression are in the range of the word (2 Kgs. 14:26). Job’s illness was a burdensome affliction (Job 10:15; 30:16). The psalmist was under attack from those who hated him (Ps. 9:13[14]). Affliction is a disciplinary measure from God in some cases (Isa. 48:10). Swanson - 1. LN 22.15–22.20 misery, affliction, suffering, i.e., a state of hardship and trouble, with a focus on the experience this state by the speaker (Ge 16:11), note: for MT text in 2Sa 16:12, see 6411; 2. LN 22.21–22.28 persecute, harass, i.e., a state of causing hardship and suffering (Ps 9:14[EB 13]+); 3. LN 42.41–42.50 great effort, great pains, i.e., a state of expending much energy and labor on accomplishing a goal, even to the point of toil (1Ch 22:14+), note: BDB translates “frustration.”; 4. LN 22.15–22.20 unit: בֵּן עֳנִי (bēn ʿǒnî) the oppressed, i.e., a class of persons that experience hardship and trouble (Pr 31:5) Oppression - The experience of oppression pervades the entire Bible, although it can be of several kinds and come from different quarters. It is often associated with physical and spiritual burdens, the violence of war or unjust social and political systems.When the people of God endure oppression at the hand of other nations, it is borne in either cruel servitude or war. The harsh oppression that profoundly marked the theology of the OT was the slavery suffered in Egypt. The Israelites were afflicted by ruthless taskmasters and threatened with infanticide; any hint of rebellion brought more irrational demands from the pharaoh (Ex 1–2, 5). This oppression at the dawn of the nation’s history also produced another key element that becomes a recurring pattern throughout the Bible: the people of God, when desperate under oppression, cry out to him for mercy and deliverance. In Egypt the p 608 Israelites called out to the Lord, who remembered the covenant (Ex 2:23–25; Ex 3:7–9; Deut 26:6–8). (Dictionary of Biblical Imagery) Deuteronomy 26:8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; the Lord: De 4:34 Dt 5:15 Ex 12:37,41,51 Ex 13:3 Ex 14:16-31 Ps 78:12-13 Ps 105:27-38 Ps 106:7-10 Isa 63:12 with great: De 4:34 Related Passages: Deuteronomy 4:34 “Or has a god tried to go to take for himself a nation from within another nation by trials, by signs and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the LORD your God did for you in Egypt before your eyes? Deuteronomy 5:15) ‘You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day. Deuteronomy 7:19) the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. Deuteronomy 11:2) “Know this day that I am not speaking with your sons who have not known and who have not seen the discipline of the LORD your God–His greatness, His mighty hand and His outstretched arm, Deuteronomy 26:8) and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; Deuteronomy 6:22 ‘Moreover, the LORD showed great and distressing signs and wonders before our eyes against Egypt, Pharaoh and all his household; Deuteronomy 29:3 the great trials which your eyes have seen, those great signs and wonders. Deuteronomy 34:11 for all the signs and wonders which the LORD sent him (MOSES) to perform in the land of Egypt against Pharaoh, all his servants, and all his land, CONFESSION OF FIRSTFRUITS PART 5 - MIGHTY HAND & OUTSTRETCHED ARM and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror (that which causes fear) and with signs and wonders - Here they call their Deliverer and His deliverance by a mighty hand and outstretched arm a metaphorical picture of God's awesome, omnipotent power that rescued Israel from Egyptian bondage. This phrase is a repeated refrain used by Moses to describe the supernatural, miraculous deliverance of Israel from out of the hands of the most powerful nation on earth at that time. Egypt's power was no match for Yahweh's power! Terror was experienced by the pagan nations that saw God's deliverance (Ex 15:15-16+) and terror was used by God to strike fear in Israel's enemies (read Ex 23:27+). Great terror and with signs and wonders is "shorthand" for the ten plagues Yahweh sent against the nation of Egypt (cf Dt 4:34; 6:22; 7:19; 11:3; 26:8; 29:2; 34:11). "God’s deliverance of Israel becomes an occasion for fear (TERROR) to strike the nations who hear of the deliverance (Ex 15:11, 16; 23:27; 34:10; Deut 4:34; 26:8; 34:12)." (Dictionary of Biblical Imagery)