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The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.
The eighteen studies in this volume in honor of Moshe Bernstein on the occasion of his 70th birthday mostly engage with Jewish scriptural interpretation, the principal theme of Bernstein’s own research career as expressed in his collected essays, Reading and Re-Reading Scripture at Qumran (Brill, 2013). The essays develop a variety of aspects of scriptural interpretation. Although many of them are chiefly concerned with the Dead Sea Scrolls, the significant contribution of the volume as a whole is the way that even those studies are associated with others that consider the broader context of Jewish scriptural interpretation in late antiquity. As a result, a wider frame of reference for scriptural interpretation impinges upon how scripture was read and re-read in the scrolls from Qumran.
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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1872 edition. Excerpt: ...from the shrub bv a kind of whip, from which it is afterwards seraped. See Biblical Diet, and Tristram, p. 458, where the plant is figured. 26. Judah's speech shews that during the meal, and in Rcuben's absence, the purpose had been altered, and the first plan of slaying Joseph again adopted. On this view, which is Knobel's, conceal his blood means, escape detection for his murder. Kalisch takes another view, and thinks that during the meal their conscience troubled them, and Judah only gave expression to their thoughts that "blood concealed" was blood still; meaning by blood concealed, his obscure death in the pit. 28. The notice contained in the first elause seems to belong to a different account from that which we have been as yet reading. The idea maintained by some commentators (cven Keil here) that the same persons in the course of the same sentence could be Ishmaelites and Midianites, will hardly be entertained except by those who are determined to carry through a thing at all hazards. In ch. xxxix 1 it is the Ishmaelites who sold Joseph into Egypt; in ch. xl. 16 he deseribes himself as "stolen out of the land of the Hebrews." All such variations are not xT1i"i' 80 Joseph to the Ishmaelites for twenty pieces of silver: fs'if xf: and they brought Joseph into Egypt. 29 If And Reuben returned unto the pit; and, bchold, Joseph was not in the pit; and he rent his clothes. 30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go? 31 And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; 32 and they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat...