By George W. Savran
A research of the literary dynamics of the divine-human come across as mirrored in biblical narrative. An exam of the literary and theological dynamics of the divine-human come across as mirrored in theophany narratives within the Hebrew Bible. the purpose of departure for this research is a type-scene research which unearths a typical constitution to theophany narratives. starting with the separation of the protagonist from human society, the textual content strikes to a visible and verbal revelation by means of the Deity, and documents various human reactions to the event. all the texts concludes with an outline of a extra externalized response, which marks the wearing over of the adventure right into a higher societal framework. The research develops the underlying structural and contentual similarity between texts that have characteristically been understood as belonging to assorted literary genres. The dialogue bargains a nuanced therapy of the diversity of literary options hired by way of the narrative for addressing those components. as well as an in depth research of every of the above parts of the type-scene, there's dialogue of concerns reminiscent of the assumption of the deadly nature of the come across and intertextual kin among the narratives. this is often quantity 420 of the magazine for the research of the previous testomony complement sequence.
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Additional info for Encountering the Divine: Theophany in Biblical Narrative (Journal for the Study of the Old Testament Supplem)
181-8) argues that while such an awareness on Jacob's part may have been present at an earlier stage of the story, in the present redaction the idea of incubation has been suppressed. 2. Preparing for Theophany 35 is to set the stage for subsequent transformation as marked by Jacob's new awareness in vv. 16-17 and by the anointing of the stone in v. 18. In (C) the place is more specifically identified as Ninn mpoa, that place, its greater definition the result of Jacob's actions and the stone itself.
D. Sommer, 'Revelation at Sinai in the Hebrew Bible and in Jewish Theology', JR 79 (1999), pp. 422-51. 40. Cf. Childs, Exodus, pp. 366-7 and the literature cited there. 2. 15). The idea of separation here is coupled with the priestly notion of separation - washing clothes imitates ritual immersion; sexual abstinence recalls the priests during their service of the divine. 41 Yet none of this is accomplished without the guiding hand of Moses. 12,13). The fact that Moses is constantly ascending and descending the mountain, that each communication with YHWH is both forecast and reported without any of the usual ellipsis in repetition42, comes to illustrate just how essential Moses is to this entire process.
Exod. 15-16. 85. See the discussion in J. : Doubleday, 1991), pp. 571-640. 86. Cf. B. ), Texts, Temples, and Traditions: A Tribute to Menahem Haran, pp. 103-34. I. Knohl notes the presence offascinans et tremendum in the people's response in Lev. 24 oms by ibsn u-n. Lecture, Schechter Institute, Nov. 1, 2001. 1. 87 YHWH appears and speaks in many contexts, but the interaction between him and the one receiving the revelation is not as central. In some cases these might be considered truncated theophany stories, or narratives in which the intertextual element is pronounced, as in the relationship between Gen.