By Thomas B. Dozeman PhD
Tools for Exodus is a textbook on biblical technique. The booklet introduces readers to 6 distinctive methodologies that reduction within the interpretation of the booklet of Exodus: literary and rhetorical, style, resource and redaction, liberation, feminist, and postcolonial criticisms. Describing each one technique, the quantity additionally explores how the several equipment relate to and supplement each other. each one bankruptcy contains a precis of the hermeneutical presuppositions of a specific process with a precis of the influence of the tactic at the interpretation of the publication of Exodus. additionally, Exodus 1-2 and 19-20 are used to demonstrate the appliance of every option to particular texts. The publication is exclusive in delivering a large methodological dialogue with all illustrations founded at the ebook of Exodus.
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Additional info for Methods for Exodus (Methods in Biblical Interpretation)
These two versions of the manna story – one Covenantal about testing loyalty and one Priestly about continuing God’s creation – stand side by side in a complementary dialogue folded into one story about manna and Sabbath in Exodus 16. In this instance, Geller brings together historical-critical insights from source criticism with a sensitive literary and theological analysis done in a dialogical mode that affirms both voices of the conversation. James Watts has applied broad rhetorical categories to describe the shape of the whole Pentateuch as influenced by a tradition of public reading of the law associated with the book of Deuteronomy (see Deut 31:9–13).
Many words and phrases are repeated within Exodus 1:22–2:22. The word “daughter” (Hebrew bat) occurs nine times (Exod 1:22; 2:1, 5, 7, 8, 9, 10, 16, 20). The frequent use of “daughter” in the first part of the unit (Exod 1:22–2:10) is echoed with the mention of Reuel’s seven “daughters” at the end of the unit (Exod 2:16–20). ” The phrase is used in reference to the Levite mother and her son Moses at the beginning (Exod 2:2) and in reference to Moses’ wife Zipporah and her son Gershom at the end (Exod 2:22).
How does the interplay of all of these rhetorical elements render meaning? Obviously, rhetorical criticism is as much an art as a series of mechanical steps. Interpretation, judgment, and discernment are required at every step. Moreover, a rhetorical analysis will move back and forth among these steps to adjust to new discoveries at each stage. The aim of the interpreter is to present a persuasive reading and analysis of a biblical text within a given interpretive community or context. A central feature of a persuasive reading arises from the interpreters use of the literary text at hand.