Bible Dictionary
MOSES (Writings)
MOSES (Writings)
Most of Moses’ writings were written during the forty years of the desert.
There he recorded the stages of the journey (Num. 33), recorded important events such as the battle against Amalek (Ex. 17:14 ff.), wrote the statutes given at Sinai in the book of the Covenant (Ex. 24:4-7). and later all the prescriptions contained in his last speeches (Deut. 31:24).
The language of Moses presents the richness, liveliness and depth required by Hebrew poetry, very simple in structure, and very appropriate for the expression of fervor.
His most spontaneous poem is the song composed immediately after the crossing of the Red Sea, which reflects the exaltation of triumph over Pharaoh (Ex. 15: 1-18).
Moses attributes the glory to Jehovah (Ex. 15:1-3), describes this victory (Ex. 15:4-12), foresees its impact on Israel’s enemies (Ex. 15:13-15), seeing in it a guarantee that the Lord will lead the people to the Promised Land (Ex. 15:16-18).
This song was possibly composed in a short time, while Ps. 90 gives evidence of the calm of meditation. Moses’ farewell song summarizes the lessons of forty years in the wilderness; The intention is that it was memorized by the people (Deut. 32; cf. 31:19, 22).
The blessing of the tribes is expressed, as is Jacob’s farewell to his children, in poetry (Dt. 33). Moses was a great writer. He uses forms known in Egyptian literature that had preceded him.
His literary and historical conceptions, the enthusiasm aroused by the beginning of the national life of the Hebrews, the extraordinary events that he experienced, prepared Moses to write the history of his people as we find it in the Pentateuch (see PENTATEUCH).
Under Jehovah’s direction, Moses provided his people with civil and religious institutions that contemporaries appreciated as appropriate, normal, and necessary for the nation.
It corresponded to some ideals of the time, and represented the summit of truth on a moral and religious level. This legislation, which rested on the basis of the Decalogue, was not entirely new.
Israel had long known that God hated idolatry, which was prohibited by the second commandment (Gen. 35:2). It seems that the Sabbath day had been in force long before the promulgation of the fourth commandment at Sinai (cf. Ex. 16:22-30).
In the same way, adultery, murder, and false testimony were universally condemned long before the laws of Sinai; They constituted crimes punished everywhere.
The main characteristic of the constitution of Israel was to put moral obligations at the basis of the theocracy. E.g., the tenth commandment looks beyond the act of sin, and goes to the root, the evil desire of the heart.
The statutes joined to the Decalogue form the bulk of the book of the Covenant (Ex. 21:123:19). Regarding Hammurabi’s code and Moses’ alleged dependence on this code according to some scholars, see HAMMURABI.
The liturgical laws of Moses were equally adequate. They established a central and unique sanctuary. It was an immutable, symmetrical building, full of symbolism and allowing the celebration of sacrifices and a unique ritual.
An organized priesthood was established in Israel, by which a tribe, that of Levi, assumed the representation of all the firstborn who, otherwise, would have been consecrated to the
service of the Lord (cf. Ex. 13:11-16 and 32:26-29; Nm. 3:9, 11-13, 40, 41, 45 ff.; 8:16-18 and cf. article LEVITAS).
The tabernacle and its cult were an expression of a wealth of spiritual truths and shadows of things to come, of Christ and his work in sacrifice and of his priesthood and intercession for his people in his present mediatory activity (see HEBREWS and LEVITICUS, and respective Bibliographies ).
The Mosaic prohibitions placed the Hebrews on a terrain of separation from the rest of the nations, by making their customs incompatible with those of the Gentiles.
On the other hand, since it was different from the laws of pagan cults due to its monotheism and spirituality, it was intelligible to both Israelites and Gentiles; He showed the sinner the way of access to a holy God.
Moses was certainly inspired as a prophet, but God did not reveal to him a code and a new religion in all its aspects.
The Law proclaimed through his mediation had to agree with the previous revelations given to Adam and Eve about the need for sacrifice to be covered before God (Gen. 3:21) and their abhorrence of violence and iniquity (Gen. 6:5). ; 11-12 etc.), the granting of the flesh of animals without their blood (Gen. 9:34), among many other aspects. Moses spent long days in communion with God.
He enlightened her spirit, and also gave her his personal communications, revealing to her the nature of his kingdom, the laws that were most appropriate based on the teachings that he wanted to give to the Israelites and to us through their experiences and that would be appropriate. to discipline them spiritually.
Thus, inspired by God, Moses forged the constitution of Israel with all his complementary instructions. It is true that the laws transmitted by Moses have certain correspondences with human laws already existing at that time, but this is to be expected since such laws arose, on the one hand, from a distortion of a revelation known to man, transmitted through a just line, and subsequently adapted and modified by man in his apostasy, and on the other hand from provisions given by men in various circumstances, with a nature and conscience given by God that, although very imperfectly, could lead legislators of pagan nations to issue laws with an incomplete similarity and without the moral elevation of the Law given by God.
The Mosaic Law puts man in a position of responsibility towards God, and does not make a clear division between civil and religious life; In reality, the entirety of existence is theocentrically oriented, with the Law being the legal instrument of the theocratic state.
Moses showed the wisdom inherent to a statesman. His gifts made him susceptible to the jealousy of certain members of his own family (Num. 12), to the jealousy of the tribes in general, and to those of Levi’s own tribe, because he displeased other leaders. great authority exercised by Moses and Aaron (Num. 16).
Moses suffered because of the materialism exhibited by the Israelites (Num. 32), because of their lack of faith in the Lord and because of their inclination towards idolatry. He assessed the weaknesses that threatened the very existence of the nation. His farewell speech (Deut. 29:30; 31) insists on the law of the single altar and on the spiritual aspect of religion.
Moses saw in it a means of raising the spiritual level of the nation to lead it to a closer walk with God, and to maintain the purity of worship and doctrine and to cement national unity, also providing provision for much more religious festivals. greater than those of the pagans (see ALTAR, DEUTERONOMY).
Everyone recognized Moses’ greatness after his death (Jer. 15:1; Heb. 3:2). At the Transfiguration he had the honor of being at Christ’s side, and of speaking with Him about his death in Jerusalem, which would be the fulfillment of so many types that he had presented in his writings prefiguring Christ (Mt. 17). : 3. 4). Regarding the allusion in Jud.
Bible Dictionary
BETHEL
BETHEL
is the name of a Canaanite city in the ancient region of Samaria, located in the center of the land of Canaan, northwest of Ai on the road to Shechem, 30 kilometers south of Shiloh and about 16 kilometers north of Jerusalem.
Bethel is the second most mentioned city in the Bible. Some identify it with the Palestinian village of Beitin and others with the Israeli settlement of Beit El.
Bethel was the place where Abraham built his altar when he first arrived in Canaan (Genesis 12:8; Genesis 13:3). And at Bethel Jacob saw a vision of a ladder whose top touched heaven and the angels ascended and descended (Genesis 28:10-19).
For this reason Jacob was afraid, and said, “How terrible is this place! It is nothing other than the house of God, and the gate of heaven »and he called Bethel the place that was known as «Light» (Genesis 35-15).
Bethel was also a sanctuary in the days of the prophet Samuel, who judged the people there (1 Samuel 7:16; 1 Samuel 10:3). And it was the place where Deborah, the nurse of Rebekah, Isaac’s wife, was buried.
Bethel was the birthplace of Hiel, who sought to rebuild the city of Jericho (1 Kings 16:34).
When Bethel did not yet belong to the people of Israel, Joshua had to battle against the king of Bethel and other kings and defeated them (Joshua 12-16).
When the people of Israel had taken possession of the promised land, in the division by tribes it was assigned to the Tribe of Benjamin (Joshua 18-22), but in later times it belonged to the Tribe of Judah (2 Chronicles 13:19).
It was one of the places where the Ark of the Covenant remained, a symbol of the presence of God.
In Bethel the prophet Samuel judged the people.
Then the prophet Elisha went up from there to Bethel; and as he was going up the road, some boys came out of the city and mocked him, and said to him: “Go up, bald man; Come up, bald! When he looked back and saw them, he cursed them in the name of the Lord. Then two bears came out of the forest and tore to pieces forty-two boys” (2 Kings 2:23).
After the division of the kingdom of Israel, Jeroboam I, king of Israel, had a golden calf raised at Bethel (1 Kings 21:29) which was destroyed by Josiah, king of Judah, many years later (2 Kings 23:15). .
Bethel was also a place where some of the Babylonian exiles who returned to Israel in 537 BC gathered. (Ezra 2:28).
The prophet Hosea, a century before Jeremiah, refers to Bethel by another name: “Bet-Aven” (Hosea 4:15; Hosea 5:8; Hosea 10:5-8), which means ‘House of Iniquity’, ‘House of Nothingness’, ‘House of Vanity’, ‘House of Nullity’, that is, of idols.
In Amos 7: 12-13 the priest Amaziah tells the prophet Amos that he flee to Judah and no longer prophesy in Bethel because it is the king’s sanctuary, and the head of the kingdom.
The prophet Jeremiah states that “the house of Israel was ashamed of Bethel” (Jeremiah 48:13), because of their idolatry and, specifically, the worship of the golden calf.
Bible Dictionary
PUTEOLI
PUTEOLI
(lat.: “small fountains”).
Two days after arriving in Rhegium, the ship carrying Paul arrived at Puteoli, which was then an important maritime city.
The apostle found Christians there, and enjoyed their hospitality (Acts 28:13).
It was located on the northern coast of the Gulf of Naples, near the site of present-day Pouzzoles.
The entire surrounding region is volcanic, and the Solfatare crater rises behind the city.
Bible Dictionary
PUT (Nation)
PUT
Name of a nation related to the Egyptians and neighbors of their country (Gen. 10:6).
Put is mentioned with Egypt and other African countries, especially Libya (Nah. 3:9) and Lud (Ez. 27:10; Is. 66:19 in the LXX. Put appears between Cush and Lud in Jer. 46:9; Ez. 30:5).
In the LXX he is translated as Libyans in Jeremiah and Ezekiel. Josephus also identifies it with Libya (Ant. 1:6, 2), but in Nah. 3.9 is distinguished from the Libyans.
Current opinion is divided between Somalia, Eastern Arabia and Southern Arabia (Perfume Coast).
Bible Dictionary
PURPLE
PURPLE
A coloring substance that is extracted from various species of mollusks. The ancient Tyrians used two types of them: the “Murex trunculus”, from which the bluish purple was extracted, and the “Murex brandaris”, which gave the red.
The ink of its coloring matter varies in color depending on the region in which it is fished.
Piles of murex shells, artificially opened, have been discovered in Minet el-Beida, port of ancient Ugarit (Ras Shamra), which gives evidence of the great antiquity of the use of this purple dye (see UGARIT).
Due to its high price, only the rich and magistrates wore purple (Est. 8:15, cf. the exaltation of Mordecai, v. 2, Pr. 31:22; Dan. 5:7; 1 Mac. 10 :20, 62, 64; 2 Mac. 4:38; cf. v 31; Luke 16:19; Rev. 17:4).
The rulers adorned themselves in purple, even those of Midian (Judg. 8:26). Jesus was mocked with a purple robe (Mark 15:17).
Great use had been made of purple-dyed fabrics for the Tabernacle (Ex. 25:4; 26:1, 31, 36) and for the high priest’s vestments (Ex. 28:5, 6, 15, 33; 39: 29). The Jews gave symbolic value to purple (Wars 5:5, 4).
Bible Dictionary
PURIM
PURIM
(Heb., plural of “luck”).
Haman cast lots to determine a day of good omen for the destruction of the Jews.
As Haman’s designs were undone, the liberation of the Jews was marked by an annual festival (Est. 3:7; 9:24-32) on the fourteenth and fifteenth days of the month of Adar.
This festival is not mentioned by name in the NT, although there are exegetes who assume that it is the one referred to in Jn. 5:1.
This festival continues to be celebrated within Judaism: the book of Esther is read, and curses are pronounced on Haman and his wife, blessings are pronounced on Mordecai and the eunuch Harbonah (Est. 1:10; 7: 9).
Bible Dictionary
PURIFICATION, PURITY
PURIFICATION, PURITY
In the Mosaic Law four ways to purify oneself from contamination were indicated:
(a) Purification of contamination contracted by touching a dead person (Num. 19; cf. Num. 5:2, 3),
(b) Purification from impurity due to bodily emissions (Lev. 15; cf. Num. 5:2, 3).
(c) Purification of the woman in labor (Lev. 12:1-8; Luke 2:21-24).
(d) Purification of the leper (Lev. 14).
To this, the scribes and Pharisees added many other purifications, such as washing hands before eating, washing vessels and dishes, showing great zeal in these things, while inside they were full of extortion and iniquity (Mark 7: 2-8).
In Christianity the necessary purification extends:
to the heart (Acts 15:9; James 4:8),
to the soul (1 Pet. 1:22), and
to the conscience through the blood of Christ (Heb. 9:14).
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BETHEL
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