By Thomas B. Dozeman

The destruction of the Egyptian military within the ebook of Exodus is the first tale of salvation for Israel; God is the manager combatant during this tale. "Yahweh is a warrior!" So is going the victory hymn in Exodus 15:3 after the annihilation of the enemy through Yahweh, marking the significance held through this convey of divine energy. This unleashing of divine energy and its militaristic imagery has lengthy stuck the eye of students as starkly nationalistic. Thomas B. Dozeman furthers this research by means of addressing the theological challenge of divine energy within the Exodus tale and, through extension, the Judeo-Christian try to deify nationalism by means of calling its wars holy. He translates Exodus as liturgy, the Day of Yahweh, celebrating God's defeat of Pharaoh and the last word ascendancy of Israelite authority. This liturgy, notwithstanding, didn't stay static, yet replaced because the nationwide event of exile replaced the perform of Israelite worship. An remoted occasion developed into a longer account of salvation background, during which the lifetime of religion turns into a wasteland march to the promised land. Dozeman strains how revisionary elaborations within the plot constitution and characters of the Exodus tale mirrored the recent figuring out of divine strength. via combining literary and ancient interpretation this examine bargains the 1st severe inquiry into the assumption of divine strength, and makes an incredible contribution to resurgent examine at the Pentateuch as an entire. No pupil fascinated with biblical historiography and its justification of holy wars can manage to pay for to disregard this booklet.

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Extra resources for God at War: A Study of Power in the Exodus Tradition

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For discussion of the hardening motif see R. R. Wilson, "The Hardening of Pharaoh's Heart," CBQ 41 (1979), 18-36; and D. M. Gunn, "The 'Hardening of Pharaoh's Heart': Plot, Character and Theology in Exodus 1-14," mArt and Meaning: Rhetoric in Biblical Literature, JSOTSup 19, ed. D. J. Clines, D. M. Gunn, and A. Hauser, JSOTSup 19 (Sheffield: JSOT Press, 1982), 72-96. 11. This observation is limited to the introductory formulas. For a more detailed discussion of pairing in the early formation of the plague cycle see U.

27. The repetitive structure can be outlined in the following manner: Announcement (ll:4-7a, 8a) Event (12:29-30) Time (A) (A') (midnight) (midnight) Content (B) (B') (Yahweh struck down all the firstborn in the land of Egypt) (Every firstborn in the land of Egypt shall die) (C) (From the firstborn of Pharaoh who sits on his throne) (to the firstborn of the female slave) (who is behind the sawmill) Scope (C) (From the firstborn of Pharaoh who sits on his thone) (to the firstborn of the prisoner) (who was in the dungeon) Exodus and Kingship 33 (and all the firstborn of the livestock) (and all the firstborn of the livestock) Outcome (D) (D') (a great cry) (E) (Then all these officials of yours shall come down to me) (E') (a great cry) The exodus event (w.

Divine Power in the Exodus 13 Ancient Israel and by the Albright School, especially through the work of F. M. Cross and D. N. Freedman in Studies in Ancient Yahwistic Poetry, SBLDS 21 (Missoula: Scholars Press, 1975) with their thesis that the entire poem in Exodus 15 is ancient and part of an early epic that included poetry about life in the land, like Judges 5. In this regard see also the work of P. D. Miller, Jr, The Divine Warrior in Early Israel, HSM5 (Cambridge: Harvard University Press, 1973), 113-117, 166-170.

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