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• W2919072488 abstract "The PentateuchExodus–Deuteronomy Hemchand Gossai 905. [Exodus] Rainer Albertz, Noncontinuous Literary Sources Taken Up in the Book of Exodus, Formation of the Pentateuch, 609-17 [see #1181]. The observation that the Exodus composition probably came to its conclusion at Exod 34:32 has an important methodological consequence. It suggests that discontinuity of narrative flow is not only restricted to the preexisting material taken up by the composer of larger works but can also be found at the level of larger compositions themselves. This [End Page 282] means that it cannot be taken for granted any longer that those sources of the Pentateuch that are situated at a higher compositional level, whether they are designated as J, E, JE, P, or otherwise, constitute literary units extending over the entire range of the pentateuchal or hexateuchal narrative. How far such sources actually extended has to be carefully investigated in each case, as has already been done in the case of the pre-existing material at lower levels of text formation. [Adapted from author's conclusion, p. 617—C.T.B.] 906. [Exodus] Brian Bantum, Here Am I: Moses and the Meaning of our Bodies, ExAud 30 (2014) 136-54. The biblical account of Moses in Exodus is considered in relation to the question of how our bodied lives respond to God's initiative. B. begins by examining the interpretations of Moses' life by Gregory of Nyssa, John Calvin, and the 18- to 19th-century spirituals and preaching of African Americans during the slavery era. To these he adds his own reflection on the complexity of Moses's movements and experiences prior to his encounter with God at the burning bush, where divine call, promise, and mission enfold his bodily life within God's purposes.—K.M.H. 907. [Exodus] Frank H. Polak, Storytelling and Redaction: Varieties of Language Usage in the Exodus Narratives, Formation of the Pentateuch, 443-75 [see #1181]. In the present study, I want to advance two interconnected theses. My first claim is that the Book of Exodus harbors two distinct linguistic registers that allow for easy identification and quantification. The first register, mainly found in the P and D strata, is characterized by a number of features that represent the cross-linguistic, cross-cultural profile of written language. A second register reveals a quite different character and is in many respects close to spontaneous spoken discourse. Narratives in this style form the backbone of the narrative in Exodus. My second thesis is that this second layer preserves an underlying oral-epic substratum, an overarching platform, that is situated within the tradition stream of Northwest Semitic epic narrative poetry and in which the narrative in its present, written form is anchored. This platform comprises the narrative of the exodus and the episode of the conclusion of the covenant at Mount Sinai in one overarching framework, the Exodus-Sinai narrative (ESN). Anthropological and ethnopoetic fieldwork provides definite and conclusive counterevidence to H. Gunkel's thesis regarding the extreme brevity of the oral folktale. Such fieldwork also indicates that oral narrators and poets, the singers of tales, are accomplished artists of oral literature, and philological analysis shows that Ugaritic epic texts reveal many features that are to be associated with oral poetry. Both claims are diametrically opposed to the views that dominate recent study of the narrative of the exodus and the conclusion of the covenant at Mount Sinai. According to these views, the ESN is to be attributed to the Deuteronomic, post-Deuteronomic, Priestly and post-Priestly authorial and redactional strata. An emerging consensus separates these narratives from the tales of the patriarchs, with which they were united by a post-P redactional stratum. This consensus has the advantage of positing a rather synchronic view of the Book of Exodus, according to which the author-redactor combined the task of editor and creative author, whose activity consisted, in the words of Jean Louis Ska, of collecting, rearranging, re-elaborating and reshaping older material. The redactional approach involves an important truth, but also fails to do justice to the variety in language usage and the sharp linguistic distinctions between the diverse strata of the..." @default.
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• W2919072488 date "2017-01-01" @default.
• W2919072488 modified "2023-10-17" @default.
• W2919072488 title "The Pentateuch: Exodus–Deuteronomy" @default.
• W2919072488 doi "https://doi.org/10.1353/ota.2017.0039" @default.
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