By George W. Coats
Dr Coats, well known for his paintings over 20 years at the Pentateuchal traditions, the following 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', notably unheroic in folkloristic phrases, who represents God to the folk. This duality within the portrayal of Moses turns into obtrusive already within the name narrative of Exodus three, a story that are meant to now not be divided among J and E yet displays the main old conception of the nature Moses and his s. 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 demise TRADITIONS; bankruptcy nine HEROIC guy AND guy OF GOD; bankruptcy 10 atmosphere 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, well known for his paintings over twenty years at the Pentateuchal traditions, the following offers us along with his certain 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', extraordinarily 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 old conception of the nature Moses and his s
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Additional info for Moses: Heroic Man, Man of God (Journal for the Study of the Old Testament. Supplement Series, 57)
In w. 1-2 Moses' family under the authority of Jethro, the father-in-law,26 rejoins Moses in the wilderness. As suggested above, this tradition builds on a Moses-Jethro tradition rather than a MosesZipporah one. The focus of the narrative falls, moreover, not so much on the reunion itself, but rather on the report of Moses to his father-in-law and the corresponding response from the priest. The first element names the principal figures for the narrative and suggests the theme around which the narrative will develop.
And by virtue of the heroic intervention, Moses wins an invitation to the household of the priest and eventually the right to marry one of the daughters. The heroic tale of individual victory with the result of marriage into the clan's leading family thus characterizes this stage of the Moses tradition. Yet, some caution must again control judgment. 17 If that judgment were correct, the marriage tale could not count as evidence of a heroic pattern apart from judgment about heroic or non-heroic elements in the call tradition.
Without it the plot that leads to victory over the Pharaoh's plan has no clear motivation. And the foundation for the reward given these women for bravery vanishes. So, v. 21: 'Because the midwives feared God, he gave them families (made houses for them)'. Would the 'fear of God' not constitute an intrinsic part of the story, not an item created ad hoc by the Elohist? At least it is not clear that the motif marks the story simply as a redactional element used only by the Elohist as a means for giving expression to the oppression leitmotif.
Moses: Heroic Man, Man of God (Journal for the Study of the Old Testament. Supplement Series, 57) by George W. Coats