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Postcolonial biblical criticism took shape, largely, by critiquing the book of Exodus. Because of the eventual dispossession of Canaanites in the conquest narratives, so goes the thinking, the Hebrews’ God amounts to little more than a dangerous, destructive, and ethnocentric figure. In Hyphenating Moses Federico Alfredo Roth challenges this consensus by providing an alternative reading of its early narratives (1:1-3:15). Redeploying postcolonial theory and themes, Roth presents a reading of these well-known scenes as orbiting around the topic of identity formation, climaxing in the burning bush episode. In the giving of the name, YHWH promotes the virtue of conceiving identity as a malleable reality to be sought after by all parties caught in the dehumanizing discourse of colonial subjugation.
Being the first legal corpus in the biblical canon, Exodus 19–24 is a law collection that belonged to a people living under the shadow of empire. Using an integrated approach of postcolonial studies and historical-comparative analysis, this important study analyzes the relationship between the laws given to the Israelites on Mount Sinai and cuneiform law collections. Dr. Anna Lo skillfully integrates postcolonial understandings of the colonized people to explore how the similarities and differences reflect the imperialized authors’ wrestling with the imperial legal metanarrative and subjugation of their time. This investigation into the dynamic of acceptance, ambivalence, and resistance invites attention to this selection of Scripture as a work of conservative revolutionists. Dr. Lo’s thorough work provides an important way forward for scholars to consider responses of the imperialized to empires in the past as well as to reflect on their own response to hegemonic domination today.
Dr Coats, widely recognized for his work over two decades on the Pentateuchal traditions, here presents us with his distinctive portrait of Moses. George Coats identifies two strands in the Moses tradition, the tradition of the hero who represents the people of God, and that of the 'man of God', distinctly unheroic in folkloristic terms, who represents God to the people. This duality in the portrayal of Moses becomes evident already in the call narrative of Exodus 3, a narrative that should not be divided between J and E but reflects the most ancient perception of the character Moses and his significance.
Exalted for centuries as a hero and author of the Bible, Moses is inseparable from biblical tradition itself. Moses is also an inherently ambiguous figure and a perennial focus of controversy, from ancient disputes of priestly rivalry to modern issues of class, gender and race. In Rewriting Moses, Brian Britt analyses elements of polemic and ideology in the Moses of the Bible, of film, novel, visual art and scholarship. He argues that the biblical Moses lives within writing, while the post-biblical Moses lives more often in biography. Yet later rewritings of Moses refract biblical traditions of writing in surprising ways. Rewriting Moses provides an original account of the Freudian insight that traditions preserve what they repress. This is volume 14 in the Gender, Cutlure, Theory series and is volume 402 in the Journal for the Study of the Old Testament Supplements series.