By John A. Davies
This ebook examines the portrayal of Israel as a royal-priestly kingdom inside Exodus and opposed to the historical past of biblical and historical close to jap inspiration. relevant to the paintings is a literary learn of Exodus 19.4-6 and an indication of the pivotal position those verses and their major picture have inside Exodus. This non-compulsory and honorific designation of Yahweh's loved humans has a specific specialize in the privilege of entry to him in his heavenly temple. The paradigm of the royal provide of privileged prestige has profound implications for our knowing of the Sinai covenant. this is often quantity 395 within the magazine for the learn of the outdated testomony complement sequence.
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Additional info for A Royal Priesthood: Literary And Intertextual Perspectives On An Image Of Israel In Exodus 19.6 (Journal for the Study of the Old Testament Supplement Series 395)
154; Otto Eissfeldt, Hexateuch-Synopse: Die Erzdhlung der fiinf Bucher Mose und des Buches Josua mit dem Anfange des Richterbuches (Darmstadt: Wissenschaftliche Buchgesellschaft, 1962), p. 146*; Beyerlin, Origins, pp. 67-77; Zenger, Sinaitheophanie, p. 58; Childs, Exodus, p. 360; McCarthy, Treaty and Covenant, p. 155; Barbiero, 'Mamleket kohanim', p. 430. 4. Noth, Exodus, p. 154. 5. Carpenter and Harford, Composition, pp. 515-17. 6. R. Driver, Introduction to the Literature of the Old Testament (Edinburgh: T.
3. 17 A more extended example of vulture-eagle imagery in connection with Israel is seen in Deut. 10-12: He found him in a desert land, in a barren and howling waste. He shielded him and cared for him; he guarded him as the apple of his eye, as an eagle (12)3) stirs up its nest and hovers over its young, and spreads its wings (VS3D) to catch them and carries them on its pinions. Yhwh alone led him; there was no foreign god with him. It would be easy to make some simplistic assumptions concerning the function of the metaphor in Exod.
3b) and ""DIP (v. 6b), which stand in contrast with the plurals of the verses they enclose. The former of these two rubrics (v. 3b) is in the form 3. For quotative frames in Hebrew narrative see Samuel A. J. Brill, 1992); Cynthia L. Miller, 'Introducing Direct Discourse in Biblical Hebrew Narrative', in Robert D. ), Biblical Hebrew and Discourse Linguistics (Winona Lake, IN: Eisenbrauns, 1994), pp. 199-241; idem, The Representation of Speech in Biblical Hebrew Narrative: A Linguistic Analysis (HSM, 55; Atlanta: Scholars Press, 1996).