By George W. Coats
Dr Coats, widely known for his paintings over twenty years at the Pentateuchal traditions, the following provides us together with his exact portrait of Moses. George Coats identifies strands within the Moses culture, the culture of the hero who represents the folks of God, and that of the 'man of God', highly unheroic in folkloristic phrases, who represents God to the folks. This duality within the portrayal of Moses turns into obvious already within the name narrative of Exodus three, a story that are supposed to no longer be divided among J and E yet displays the main historical notion of the nature Moses and his s. Read more...
content material: bankruptcy 1 advent; bankruptcy 2 THE beginning story AND THE MOSES-MIDIANITE culture; bankruptcy three THE VOCATION stories: EXODUS 3.1-4.31; 6.2-7.7; bankruptcy four MOSES' DEALINGS WITH THE PHARAOH: EXODUS 5.1-12.36; bankruptcy five GOD'S reduction TO ISRAEL within the desolate tract; bankruptcy 6 MOSAIC LEGENDS; bankruptcy 7 MOSES within the SINAI TRADITIONS: EXODUS 19-34; bankruptcy eight THE MOSES dying TRADITIONS; bankruptcy nine HEROIC guy AND guy OF GOD; bankruptcy 10 environment AND purpose FOR THE SAGA; bankruptcy eleven THE MOSES TRADITIONS past THE SAGA; bankruptcy 12 end; Notes; Index of Biblical References; Index of Authors.
summary: Dr Coats, widely known for his paintings over 20 years at the Pentateuchal traditions, right here offers us along with his specific portrait of Moses. George Coats identifies strands within the Moses culture, the culture of the hero who represents the folk of God, and that of the 'man of God', extraordinarily unheroic in folkloristic phrases, who represents God to the folks. This duality within the portrayal of Moses turns into obvious already within the name narrative of Exodus three, a story that are meant to no longer be divided among J and E yet displays the main old notion of the nature Moses and his s
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Additional info for Moses: Heroic Man, Man of God (Journal for the Study of the Old Testament. Supplement Series, 57)
This story about the Pharaoh's pogrom against all Israelite baby boys provides the context for the birth tale. Why was the baby Moses hidden for three months following his birth? Why, then, was it necessary for the mother to commit him to an uncertain fate at the 'hands' of the river? Because the Pharaoh had condemned all males born to the Israelites to die, first at the hands of the midwives, then at the hands of all the Egyptians, the birth of Moses to his Levite parents occurred under the pale of tribal panic.
Jethro rejoiced over the account. And the rejoicing leads to the confession of vv. 10-11 and the sacrifice described in v. 12. 27 The extent of Midianite influence on Mosaic Israel also constitutes the subject of the second element in the pericope, w. 13-27.
Obviously, the oppressed Hebrew whom Moses defends would be a witness to the deed. And presumably he would have received the deed as an act of deliverance, not a crime of violence. The text represents the act, then, as a 'murder' only for the eyes of any Egyptian who might witness the event or hear about it from some primary source. For the Hebrew, for his own people, the act should be seen as heroic defense, a risk of his own life for the sake of protecting his brother. But, we might object, Moses had not yet received God's commission 50 Moses—Heroic Man, Man of God to deliver his people.