By Thomas B. Dozeman PhD
ISBN-10: 0521710014
ISBN-13: 9780521710015
ISBN-10: 0521883679
ISBN-13: 9780521883672
Equipment for Exodus is a textbook on biblical method. The booklet introduces readers to 6 designated methodologies that relief within the interpretation of the booklet of Exodus: literary and rhetorical, style, resource and redaction, liberation, feminist, and postcolonial criticisms. Describing every one method, the quantity additionally explores how the various tools relate to and supplement each other. every one bankruptcy features a precis of the hermeneutical presuppositions of a specific process with a precis of the influence of the tactic at the interpretation of the e-book of Exodus. moreover, Exodus 1-2 and 19-20 are used to demonstrate the appliance of every approach to particular texts. The booklet is exclusive in delivering a huge methodological dialogue with all illustrations established at the e-book of Exodus.
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Extra resources for Methods for Exodus
Example text
34 DENNIS T. ” Thus, we could argue that our literary unit actually begins not with Exodus 2:1 but with Exodus 1:22 and the new threat from Pharaoh. The “Nile” [or in Hebrew simply “the river”] mentioned in Exodus 1:22 will play a role later with references to the same “river” in Exodus 2:3, 5; this is another reason why Exodus 1:22 should be linked with the narrative that follows in chapter 2 rather than the narrative that precedes it in chapter 1. Likewise, at the end of Exodus 2, verses 23–25 form a transitional interlude from chapter 2 to chapter 3 and may be set off by themselves as a separate literary unit.
Why kill innocent cattle if it is the injustice of human beings like Pharaoh that is being judged? ” This act of consecration or dedication of all Israelite firstborn is a cultic act by which Israel worships God and acknowledges God’s righteous rule over their lives. The consecration of the firstborn affirms God’s right to take back everything that rightfully belongs to God, whether firstborn or last born. Pharaoh repeatedly resisted knowing God, worshipping God, or acknowledging God’s power throughout the ten plagues (Exod 5:2).
In story 1, Moses is called a “Hebrew” by an Egyptian (Exod 2:6). In story 2, Moses is called a Hebrew by the narrator (Exod 2:11) but rejected as a Hebrew by a fellow Hebrew (Exod 2:14). In story 3, Moses is called an “Egyptian” by the Midianites (Exod 2:19). This complex interweaving of similar and contrasting elements creates a fertile ground for reflecting on the meanings of these three texts that obviously have some kind of interconnection among them, given this density and quantity of overlap, similarities and differences.
Methods for Exodus by Thomas B. Dozeman PhD
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