At the Mountain of God: Story and Theology in Exodus 32-34 by R. W. L. Moberly

By R. W. L. Moberly

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Extra resources for At the Mountain of God: Story and Theology in Exodus 32-34 (JSOT Supplement)

Sample text

When the covenant ratification is concluded, Yahweh says to Moses that he will give him tables of stone which will contain the laws just given (24:12). The recording of the commandments will give them a permanent validity. As L. Alonso Schokel puts it, According to ancient custom, the writing of a contract conferred on it a juridical status ... 2 It may be suggested that the tables of the law are to be seen as in some way analogous in significance to the stone of witness erected by Joshua at Shechem (Josh.

Joshua guesses wrongly at its significance, thus serving as a foil for Moses 53 At the Mountain of God whose superior insight into the character of the people is brought out. ^ The metrical cola of v. 18, by attracting attention to the word play, continue to build up suspense for the moment of actual confrontation with the people. ^ The less dramatic account of Deut. 9 takes time to designate the calf as a "sinful thing" and to explain that there was a brook that flowed out of the mountain (Deut.

But this is no less than the risk of denying significance where it is 39 At The Mountain of God present. The literary and theological merit of the pentateuchal narratives is unquestionably great. In exegesis it is preferable that there be no bias or error at all. But if one is to err it would seem to me less reprehensible to err in the direction of seeing too much in the text, than in seeing too little. The exegesis will be historical not in the sense of attempting to reconstruct the underlying historical events but in the sense that the meaning attributed to the text must not be historically anachronistic.

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