By R. W. L. Moberly
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This can be a learn of an nameless historic paintings (surviving in shorter and longer types) conventionally titled Joseph and Aseneth, yet right here easily specified as Aseneth. Composed in Greek, the textual content narrates the transformation of the daughter of an Egyptian priest into an appropriate wife for the biblical Joseph (whose marriage to this lady is given short realize in Genesis).
This quantity, a part of the author's Harvard doctoral dissertation (the different half being a examine of 'ašrê as blessing formula), makes a major contribution to our knowing of using hôy, "woe (to)", within the prophets. J. criticizes successfully the standard perspectives of the observe: that, paired with 'ašrê, it's a weakened type of curse (Mowinckel); that its foundation is in tribal knowledge and that its functionality is especially didactic (Gerstenberger and Wolff); that it's to be classed easily as a version of the prophetic Gerichtswort (Westermann).
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Additional info for At the Mountain of God: Story and Theology in Exodus 32-34 (JSOT Supplement)
While the demonstration of a literary and theological coherence in the final text obviously cannot be allowed to prejudge or obviate the need for penetration behind the text, it equally obviously must have some bearing upon the way this penetration is done, especially when one is looking for signs of the incorporation of different sources. In the discussion of whether Ex. 34 should be seen as the J parallel to the E 41 At The Mountain of God theoph any/covenant in Ex. 19-20, it is ar hat the coherence and distinctiveness of Ex.
But this is no less than the risk of denying significance where it is 39 At The Mountain of God present. The literary and theological merit of the pentateuchal narratives is unquestionably great. In exegesis it is preferable that there be no bias or error at all. But if one is to err it would seem to me less reprehensible to err in the direction of seeing too much in the text, than in seeing too little. The exegesis will be historical not in the sense of attempting to reconstruct the underlying historical events but in the sense that the meaning attributed to the text must not be historically anachronistic.
The preoccupation of historicalcritical analysis with penetrating behind the text makes difficult an appreciation of this aspect of literary style. Silence about, or only a brief reference to, some feature in the preceding narrative is customarily taken as showing either ignorance of this feature, thus constituting evidence for the discernment of sources, or else a secondary gloss or harmonization, thus providing evidence for redactional compilation. To interpret silences or allusions as assuming a knowledge of the preceding narrative may have far-reaching implications.
At the Mountain of God: Story and Theology in Exodus 32-34 (JSOT Supplement) by R. W. L. Moberly