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By George W. Coats

Dr Coats, widely known for his paintings over twenty years at the Pentateuchal traditions, right here offers us together with his distinct portrait of Moses. George Coats identifies strands within the Moses culture, the culture of the hero who represents the folks of God, and that of the 'man of God', quite unheroic in folkloristic phrases, who represents God to the folks. This duality within the portrayal of Moses Read more...

content material: bankruptcy 1 advent; bankruptcy 2 THE start story AND THE MOSES-MIDIANITE culture; bankruptcy three THE VOCATION stories: EXODUS 3.1-4.31; 6.2-7.7; bankruptcy four MOSES' DEALINGS WITH THE PHARAOH: EXODUS 5.1-12.36; bankruptcy five GOD'S relief TO ISRAEL within the desert; bankruptcy 6 MOSAIC LEGENDS; bankruptcy 7 MOSES within the SINAI TRADITIONS: EXODUS 19-34; bankruptcy eight THE MOSES dying TRADITIONS; bankruptcy nine HEROIC guy AND guy OF GOD; bankruptcy 10 environment AND purpose FOR THE SAGA; bankruptcy eleven THE MOSES TRADITIONS past THE SAGA; bankruptcy 12 end; Notes; Index of Biblical References; Index of Authors.
summary: Dr Coats, widely known for his paintings over 20 years at the Pentateuchal traditions, right here offers us together with his specified portrait of Moses. George Coats identifies strands within the Moses culture, the culture of the hero who represents the folk of God, and that of the 'man of God', highly unheroic in folkloristic phrases, who represents God to the folks. This duality within the portrayal of Moses turns into obvious already within the name narrative of Exodus three, a story that are supposed to no longer be divided among J and E yet displays the main historical belief of the nature Moses and his s

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Extra resources for Moses: Heroic Man, Man of God (Journal for the Study of the Old Testament. Supplement Series, 57)

Example text

Moses is not simply an instrument in the hands of God. But he is also not the redeemer who initiates the salvation of the people. He fights for his people. But he does not make them into a people. They remain the people of God. 3. 112 It does not follow, however, that the term has no currency 42 Moses—Heroic Man, Man of God for studies in Old Testament narrative. 113 Its intention is to capture the audience by the tensions in its story-line, thus, to entertain its audience with the skill of its storytelling.

The interest of the narrative is not to account for the real origin of the child, from which he was taken by legal means. It is to show the important entry of the child into a royal position as the leader of his new people. Thus, the Moses birth-adoption tale qualifies as heroic in contrast to the Sargon piece because of its identification of the child with his own people. I would argue second that the tale is heroic because of the mood of anxiety that threatens the birth of the child, a mood broken only by the careful planning of the child's family and, of course, the stroke of 48 Moses—Heroic Man, Man of God fortune which the audience can understand as the hand of God.

An assumption in the work that follows is that the Yahwist is older than Deuteronomy or the priestly source. 94 Moreover, the priestly source represents the latest stage in the development of the literature, with Deuteronomy the middle term. 951 am not concerned in the scope of this book with an absolute dating of the sources that would place the Yahwist in the court of David or Solomon. The issues are critical and demand attention. But my concern here is for relative relationships in the definition of the growth of the Pentateuch.

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