By R. W. L. Moberly
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The tale of Saul and the lady at Endor in 1 Samuel 28 (LXX 1 Kingdoms 28) lay on the middle of full of life disputes between early Christian authors concerning the nature and destiny of the soul, the resource of prophetic presents, and biblical fact. as well as supplying the unique texts and clean translations of works through Origen, Eustathius of Antioch (not formerly translated into English), and 6 different authors, Greer and Mitchell supply an insightful creation to and specific research of the rhetorical forged and theological stakes concerned about early church debates in this notoriously tricky passage.
Kein Auszug ohne Einzug – erst mit dem Eisodus in das verheißene Land kommt der Exodus aus Ägypten an sein Ziel. Es verwundert daher nicht, dass der erste Teil des Josuabuches in den Kapiteln 1–5, in dem dieser Einzug dargestellt wird, vielfältige literarische Bezüge zur Exodusüberlieferung im Pentateuch aufweist.
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Extra resources for Genesis 12-50
Genesis 12-50 as Israelite Scripture One final question to ask in this context is why Israel should have preserved the stories of the patriarchs. After all, Israel's own story begins with Moses and the Exodus, and it is only in this context that Israel's distinctive knowledge of God as YHWH is given. Although a partial answer may be that the writers of the Pentateuch wished to show a historical continuity between Israel and its antecedents, that of itself would not suffice to explain the position that Genesis 12-50 has at the outset of Israel's sacred writings, particularly when the religious ethos and practice of the patriarchs (see Chapter 5) is so at odds with that of Mosaic Yahwism.
If, then, we approach Genesis 22 with the question of its historical accuracy in mind, what do we find? The short answer is—a problem. The basic reason for this is the point I have emphasized as essential for understanding the patriarchal narratives, that they are pre-Israelite material told from an Israelite perspective. That is to say, by the very nature of the situation, the stories are told from a perspective that was not their own originally, and so far as this Israelite perspective has been incorporated into the text, so far has the original historical nature of the material faded into the background.
First, it should be noted that 'fear* in Gen. 12 has its predominant Old Testament usage in a religious context; that is, it does not indicate fright, or even religious awe, but rather moral obedience. g. Deut. 29, where 3. 28, where the fear of the Lord is parallel to departing from evil). Secondly, the words nissá and yare' occur together in one other passage in the Old Testament, that is Exod. 20, a key passage because in it Moses explains the purpose of God giving the Ten Commandments, the heart of Torah (the Hebrew word traditionally, but often misleadingly, rendered as 'Law'), to Israel.