By Thomas B. Dozeman
The destruction of the Egyptian military within the booklet of Exodus is the first tale of salvation for Israel; God is the manager combatant during this tale. "Yahweh is a warrior!" So is going the victory hymn in Exodus 15:3 after the annihilation of the enemy by means of Yahweh, marking the significance held via this express of divine energy. This unleashing of divine energy and its militaristic imagery has lengthy stuck the eye of students as starkly nationalistic. Thomas B. Dozeman furthers this examine via addressing the theological challenge of divine strength within the Exodus tale and, by means of extension, the Judeo-Christian try to deify nationalism by way of calling its wars holy. He translates Exodus as liturgy, the Day of Yahweh, celebrating God's defeat of Pharaoh and the last word ascendancy of Israelite authority. This liturgy, although, didn't stay static, yet replaced because the nationwide adventure of exile replaced the perform of Israelite worship. An remoted occasion developed into a longer account of salvation background, within which the lifetime of religion turns into a desolate tract march to the promised land. Dozeman lines how revisionary gildings within the plot constitution and characters of the Exodus tale mirrored the recent knowing of divine strength. through combining literary and ancient interpretation this examine deals the 1st severe inquiry into the assumption of divine energy, and makes a massive contribution to resurgent study at the Pentateuch as a complete. No pupil serious about biblical historiography and its justification of holy wars can have the funds for to disregard this booklet.
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Extra info for God at War: A Study of Power in the Exodus Tradition
J. Severino Croatto provides illustration when he writes \nExodus: A Hermeneutics of Freedom (trans. S. Attanasio [Maryknoll: Orbis Books, 1978], 25): "[T]he Exodus event is interpreted from the vantage point of the fulfillment in the promised land: the two moments of the "departure" (from Egypt) and of the "entry" (into the promised land) are correlates.. . The 'song of the sea' of Exodus 15 celebrates the God of the Exodus at the very moment of the liberation . . but from the perspective of the full gift of the land.
See B. F. Batto, Slaying the Dragon: Mythmaking in the Biblical Tradition (Louisville: Westminster/John Knox, 1992). 39. The word "sea"curs frequently in Exod 13:17-15:21, both in the narrative (in 14:2, 9, 16 [twice], 21 [three times], 22, 23, 26, 27 [three times], 28, 29, 30; 15:19 [twice]) and in the poetry (15:1, 4, 8, 10, 21). The word "water" \ also occurs both in the narratives (14:21, 22, 26, 28, 29; 15:19 [three times]) and in the poetry (15:8, 10), as does the designation Red Sea i, once in the narrative (13:18 but see also 15:22) and once in the poetry (15:4).
For examination of the hymn in Exodus 15 as providing a possible conclusion to the liturgy see chapter 5. 23. Wellhausen (Composition, 70) saw the problem and attributed Exod 1 1:1-3 to E and w. 4-8 toj, with vv. 9-10 being P. Thus according to Wellhausen w. 4-8 was a speech directed to Pharaoh that continued from 10:29. The only point of consensus to follow Wellhausen's study was the designation of w. 9-10 Exodus and Kingship 31 to P. Variations of Wellhausen's interpretation of J (as a speech directed to Pharaoh) have continued.