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Journal articles on the topic 'Exodus 21'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Portier-Young, Anathea E. "Miriam’s Dance as Embodied Prophecy (Exodus 15:20–21)." Journal of Biblical Literature 143, no. 2 (2024): 207–27. http://dx.doi.org/10.15699/jbl.1432.2024.2.

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Abstract The discursive labeling of Miriam as prophet constructs her drumming, dancing, and singing as prophetic acts; her actions simultaneously reshape the prophetic role as participatory, creative, and relational. A theoretical frame drawn from dance studies and the new materialist philosophy of Karen Barad supports the argument that the drumming, dancing, and singing of Miriam and the women of Israel in Exod 15:20–21 are a prophetic performance that gives shape and expression to the subjectivity and agency of God and people after the moment of transition between the victory at the Reed Sea

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장석정. "Pharaoh and the Midwives Reconsidered:Focused on Exodus 1:15-21." THEOLOGICAL THOUGHT ll, no. 176 (2017): 7–33. http://dx.doi.org/10.35858/sinhak.2017..176.001.

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Lee, Sanghwan. "The Journey through the Netherworld and the Death of the Sun God: A Novel Reading of Exodus 7–15 in Light of the Book of Gates." Religions 14, no. 3 (2023): 343. http://dx.doi.org/10.3390/rel14030343.

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Exodus 7:8–15:21 contains a sequence of conflicts between YHWH and Pharaoh that can be divided into three parts: the Snake Confrontation, the Ten Plagues of Egypt, and the Parting of the Reed Sea. A careful reading of the entire narrative in conjunction with a New Kingdom Egyptian funerary text—the Book of Gates (BG)—reveals that both works share a number of similarities in terms of themes, terminologies, and structure. However, significant differences also occur at some crucial junctures as the respective stories unfold. These findings suggest that the Israelite author (or group of authors) m

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Nguyen, Quang Huy. "Cuộc Xuất Hành Mới". Khoa Học Công Giáo và Đời Sống 2, № 2 (2022): 80–89. http://dx.doi.org/10.54855/csl.22228.

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Đối với dân Ít-ra-en, biến cố lưu đày Babylon-hồi hương mang ý nghĩa đặc biệt và quan trọng. Đây được coi là cuộc ‘lưu đày nội tâm’ vì nỗi ‘tưởng nhớ Si-on’ (Tv 137) phải khóc than bên những dòng sông Ba-by-lon, cảm thấy mình như những ‘tử thi’ (Tv 88,6), những kẻ dưới mồ’ (Tv 29,4), hay những ‘bộ xương khô’ (Ed 37,1-3),… Tuy vậy, cuộc sống nơi đất khách không đến nỗi vất vả do chính sách trị dân của hoàng đế Ky-rô. Dân cũng không bị đồng hóa vì trộn lẫn với lân bang. Dân đã dần ổn định cuộc sống qua thời gian. Vì vậy, cuộc hồi hương rời bỏ Babylon trở nên thách đố. Hồi hương đồng nghĩa với vi

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Kompaoré, Anne Garber. "Analyzing the Discourse of Biblical Law in Exodus 21:2-11." Journal of Biblical Text Research 19 (October 31, 2006): 123–37. http://dx.doi.org/10.28977/jbtr.2006.10.19.123.

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Jackson, Bernard S. "Exodus 21:18–19 and the Origins of the Casuistic Form." Israel Law Review 33, no. 4 (1999): 798–820. http://dx.doi.org/10.1017/s0021223700016204.

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I first met Ze'ev Falk early in 1967, when I spent two months in Jerusalem in the course of my doctoral studies (with David Daube, in Oxford). His friendship and generosity to me during that period remain strong in my memory. Not only did 10 Harav Berlin become a home from home; from there he assisted me to meet others (not least, Nahum Rakover) who also became, in the years that followed, close colleagues and associates. His studies in Biblical legal terminology proved of great assistance to me, and hisHebrew Law in Biblical Timesremains a useful starting point for the study of biblical legal

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Gesundheit, Shimon. "Philology and Theory: Exodus 12:21-27 as a Case Study." Vetus Testamentum 70, no. 3 (2019): 414–25. http://dx.doi.org/10.1163/15685330-12341401.

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Abstract Using Exod 12:21-27 as a case study, this paper shows how literary analysis can find itself subordinated to historical-critical theory. It will be argued that this practice is ill advised. An established reading of a text should never be dismissed when it is found to challenge accepted paradigms. It is, rather, the presumed historical and social settings that must be problematized.

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Shah, Karina. "Amazon exodus may have begun before colonisation." New Scientist 250, no. 3333 (2021): 18. http://dx.doi.org/10.1016/s0262-4079(21)00777-6.

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9

Desilva, David A., and Marcus P. Adams. "Seven papyrus fragments of a Greek manuscript of Exodus." Vetus Testamentum 56, no. 2 (2006): 143–70. http://dx.doi.org/10.1163/156853306776907458.

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AbstractThis article presents critical texts of seven previously unpublished fragments of Exodus in Greek, written in expert uncial script and employing standard nomina sacra and critical marks, dating from between the mid-fourth to the mid-fifth century CE, and containing portions of Exod 10:3-5, 8-9, 12-15, 17-22, 24-28; 11:2-5; 12:9-12, 15-18; 26:21-25, 30-33; 30:11-15, 18-21; 34:12-15, 20-24; 35:9-17, 22-25. These seven fragments show considerable independence of both Alexandrinus and Vaticanus and resist pre-Origenian recensional work bringing the readings in line with the Hebrew. The man

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10

Halpern, Baruch. "The Housebreaking Law of Exodus 21:37–22:3: A Synchronic View." Maarav 20, no. 2 (2013): 247–50. http://dx.doi.org/10.1086/mar201320207.

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Paul, Shalom M. "Exodus 1:21: “To Found a Family”: A Biblical and Akkadian Idiom." Maarav 8 (January 1, 1992): 139–42. http://dx.doi.org/10.1086/mar199208111.

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12

Conway-Jones, Ann. "“The Greatest Paradox of All”: The “Place of God” in the Mystical Theologies of Gregory of Nyssa and Evagrius of Pontus." Journal of the Bible and its Reception 5, no. 2 (2018): 259–79. http://dx.doi.org/10.1515/jbr-2018-0006.

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Abstract The “place of God” is an oxymoron, implying a spatial confinement of the transcendent deity. Gregory of Nyssa calls it “the greatest paradox of all.” It is a biblical image, applied above all to the tabernacle/temple, which inspired a long afterlife of fruitful reflection in both Jewish and Christian traditions. This paper focusses on the interpretations of the “place of God” in the writings of the fourth century theologians Gregory of Nyssa and Evagrius of Pontus. They take different biblical verses as their starting points, both from the Exodus narrative of Moses’ experiences on Mou

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ENNS, PETER E. "The "Moveable Well" in 1 Cor 10:4: An Extrabiblical Tradition in an Apostolic Text." Bulletin for Biblical Research 6, no. 1 (1996): 23–38. http://dx.doi.org/10.2307/26422139.

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Abstract The purpose of this study is to explore the presence and implications of a Jewish exegetical tradition in Paul's appeal to the exodus/wilderness episode in 1 Cor 10:4. The goal is threefold: (1) to establish that 1 Cor 10:4 is in fact an example of a ubiquitous exegetical tradition that understood the rock in the desert (Exodus 17; Numbers 20–21) as being in some sense mobile: it "followed" the Israelites; (2) to explore briefly the exegetical process that gave rise to this tradition; and (3) to explore some of the implications raised by the presence of this tradition in Paul's letter

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ENNS, PETER E. "The "Moveable Well" in 1 Cor 10:4: An Extrabiblical Tradition in an Apostolic Text." Bulletin for Biblical Research 6, no. 1 (1996): 23–38. http://dx.doi.org/10.5325/bullbiblrese.6.1.0023.

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Abstract The purpose of this study is to explore the presence and implications of a Jewish exegetical tradition in Paul's appeal to the exodus/wilderness episode in 1 Cor 10:4. The goal is threefold: (1) to establish that 1 Cor 10:4 is in fact an example of a ubiquitous exegetical tradition that understood the rock in the desert (Exodus 17; Numbers 20–21) as being in some sense mobile: it "followed" the Israelites; (2) to explore briefly the exegetical process that gave rise to this tradition; and (3) to explore some of the implications raised by the presence of this tradition in Paul's letter

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15

Gvaryahu, Amit. "Asking for Trouble: Two Reading Traditions of פללים (Exodus 21:22) in Antiquity". Journal of Biblical Literature 141, № 3 (2022): 403–25. http://dx.doi.org/10.15699/jbl.1413.2022.1.

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Abstract The Biblical Hebrew word פללים is rare and cryptic. Various readings have been offered for it in its long reception history. Ancient readers of Scripture read פללים in Exod 21:22 in two distinct ways. Some read it as “judges,” whereas others associated פללים with requests, pleas, petitions, and prayers. This latter understanding of the word is found at Qumran, in the Samaritan Targum, and in several late-ancient translations of the Greek Bible. It is reflected in the Mishnah, perhaps in the Gospels of Matthew and Luke, and in the writing of the sixth-century Christian scholar John Phi

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16

Bell, Lindsey. "Wisdom-Laws: A Study of the Mishpatim of Exodus 21:1-22:16." Journal of Jewish Studies 60, no. 1 (2009): 168–69. http://dx.doi.org/10.18647/2853/jjs-2009.

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17

Welch, John W. "Legal Perspectives on the Slaying of Laban." Journal of Book of Mormon Studies (1992-2007) 1, no. 1 (1992): 119–41. http://dx.doi.org/10.2307/44758624.

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Abstract This article marshals ancient legal evidence to show that Nephi’s slaying of Laban should be understood as a protected manslaughter rather than a criminal homicide. The biblical law of murder demanded a higher level of premeditation and hostility than Nephi exhibited or modern law requires. It is argued that Exodus 21:13 protected more than accidental slayings or unconscious acts, particularly where God was seen as having delivered the victim into the slayer’s hand. Various rationales for Nephi’s killing of Laban are explored, including ancient views on surrendering one person for the

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18

Tambun, Roy Haries Ifraldo. "God Fights to Save the Nation of Israel: A Historical-Critical Review of Exodus 15:1-21." Theological Journal Kerugma 7, no. 2 (2024): 73–83. http://dx.doi.org/10.33856/kerugma.v7i2.423.

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In the context of Israel’s liberation from Egyptian slavery, God is depicted as the victor who defeats Pharaoh through the drowning of the Egyptian army in the Red Sea. God's power, surpassing that of Egypt, underscores that this deliverance was entirely the result of His might, without direct intervention from the people of Israel. Through the narrative of Exodus 15:1-21, the author highlights the relationship between the song of salvation sung by Moses and Miriam and the destruction experienced by Egypt. This song is an expression of gratitude for the victory granted by God, showing His favo

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MAKUJINA, JOHN. "The Semantics of יצא in Exodus 21:22: Reassessing the Variables That Determine Meaning". Bulletin for Biblical Research 23, № 3 (2013): 305–21. http://dx.doi.org/10.2307/26424831.

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Abstract Most expositors have understood ויצאו ילדיה, "and her children come out," in Exod 21:22, as a reference to miscarriage, while a much smaller percentage argue for a viable premature birth. This essay examines the semantics of יצא afresh and offers a set of parameters and conditions necessary for each perspective on the meaning of יצא to succeed. Although taking exception with arguments from both sides, I, nevertheless, favor the premature birth position. This is because the Pentateuch betrays a proclivity for using יצא in vivid nativity scenes, where accompanying modifiers apply to the

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Chang, Sok–Chong. "A Study on the Ethnicity of the Midwives - Focused on Exodus 1:15-21." Korean Journal of Christian Studies 104 (April 30, 2017): 31–54. http://dx.doi.org/10.18708/kjcs.2017.04.104.1.31.

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Pugeda, Teofilo. "Difficult texts: pronouns for God in Genesis 1.26, Exodus 20.2 and Isaiah 41.4–21." Theology 126, no. 6 (2023): 434–37. http://dx.doi.org/10.1177/0040571x231209469.

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This article explores using the third-person plural to refer to God as a Trinity. If this proves persuasive, the third-person plural may be an acceptable option to those hesitant about exclusively using male pronouns to refer to God and those wary of the politicization of pronouns.

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22

Wook Kim, Sun. "Structural and Thematic Similarities between Psalm 78(77 LXX):12–32 and Mark 4:35–8:21 in Light of Spatial Settings and Exodus Imagery." Expository Times 128, no. 7 (2016): 334–42. http://dx.doi.org/10.1177/0014524616668107.

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This article explores the intertextual relationships between Psalm 78(77 LXX):12–32 and Mark 4:35–8:21 in terms of their structural and thematic similarities. The spatial settings of the sea and the desert in both texts function as a framework of the narratives in which Mark 4:35–8:21 reflects the Exodus imagery following the pattern of Psalm 78(77 LXX):12–32. In relation to the main theme, Mark has similarity with the Psalm in that as the Israelites fail in their faith despite experiencing God’s mighty works, the disciples show ignorance of who Jesus is despite witnessing his miraculous works

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Orlov, Evgeniy. "‘The Intention to Flee. Kalmyk Exodus to China Reviewed’: Revisiting N. Palmov’s Manuscript on the 1771 Kalmyk Exodus Housed by Kalmykia’s National Archive (Collection Р-145)". Бюллетень Калмыцкого научного центра Российской академии наук 1, № 21 (2022): 10–35. http://dx.doi.org/10.22162/2587-6503-2022-1-21-10-35.

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Introduction. The National Archive of Kalmykia houses personal papers of Professor Nikolai N. Palmov (Collection Р-145), a remarkable academic historian to have pioneered Kalmyk studies. The Kalmyk exodus of 1771 to China that turned a demographic collapse has attracted attention of both N. Palmov and other researchers. The reasons to have caused Khan Ubashi’s eastwards resettlement of two thirds of Kalmyks and the migration proper still remain most actively explored issues of Kalmyk studies. Goals. The article aims to examine one document from the Palmov Collection and evaluate its informatio

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전정진. "Comparison of the Manumission Laws in Exodus 21: 2-11 and Deuteronomy 15: 12-18." Korean Journal of Old Testament Studies 16, no. 1 (2010): 54–73. http://dx.doi.org/10.24333/jkots.2010.16.1.54.

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Schwartz, Daniel R. "Rabbinic Law between Biblical Logic and Biblical Text: The Pitfalls of Exodus 21:33–34." Harvard Theological Review 107, no. 3 (2014): 314–39. http://dx.doi.org/10.1017/s0017816014000303.

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When the justices of the U.S. Supreme Court conclude that some law, or some decision of a lower court, violates the U.S. Constitution, no great difficulties of principle or sentiment need accompany their decision to abrogate the opinions of the earlier legislators or judges. The justices, and others, are expected to understand their decision either as correcting a mistake that had been introduced by fallible people who, with intentions good or bad, or unintentionally, had violated the system's basic rulebook, or as reflecting the fact that since the time those legislators or judges made their

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Oddeng, Zulkifli, and Wilayanto. "POLITIK UANG DALAM PERSPEKTIF ETIKA ABSOLUTISME BERTINGKAT NORMAN L. GEISLER DAN KELUARAN 18:21." Jurnal Misioner 1, no. 1 (2021): 77–98. http://dx.doi.org/10.51770/jm.v1i1.8.

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The rise of money politics transactions in every election event causes the Christian's ethical confusion, between involving oneself as a form of political responsibility or withdraw as an ascetic endeavour. This study aims to examine the issue of money politics from the point of view of Christian ethics by basing it on the thoughts of Norman L. Geisler regarding the ethics of graded absolutism and the concept of leader qualifications according to Exodus 18:21. The research method used was a hermeneutic study. The results showed that according to the ethics of graded absolutism, Christians coul

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TOMA, Costel. "Violenţa în familie." Teologie și educație la "Dunărea de Jos" 22 (June 30, 2025): 479–501. https://doi.org/10.35219/teologie.2024.15.

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All stages of history, both Antiquity and the Middle Ages and the Renaissance, but especially the period of modernity, have known terrible episodes of violence, wars, conflicts and tragedies. In all Empires and in all religions of the world the phenomenon of violence is found between peoples, ethnic groups, provinces,aristocracies, nobles and slaves. Political, philosophical, literary, theological texts include, equally, the drama of this scourge of violence, even from the most sacred human space, that of the family. The Jewish texts of the Old Testament outline and reflect the limited value o

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Edwards, Lucy E. "Dinoflagellates." Notes for a Short Course: Studies in Geology 18 (1987): 34–61. http://dx.doi.org/10.1017/s0271164800001494.

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Dinoflagellates are single-celled organisms of the Division Pyrrhophyta. Most people, although not familiar with dinoflagellates, are familiar with their effects. Bioluminescent dinoflagellates cause a sparkling of the sea at night as the waves break, and certain dinoflagellates may produce blooms called “red tides,” which poison marine life or which cause toxins to accumulate in shellfish, poisoning those who eat them. The Old Testament (Exodus 7:20–21) and the writings of the ancient Greeks refer to red water and the killing of fish. The Red Sea may have gotten its name from dinoflagellate b

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Armgardt, Matthias. "Bernard S. Jackson, Wisdom Laws - A Study of the Mishpatim of Exodus 21:1-22:16." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung 125, no. 1 (2008): 743–45. http://dx.doi.org/10.7767/zrgra.2008.125.1.743.

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Yoo, Yoonjong. "The Literary and Theological Significance of Names in the Book of Exodus 1:1-15:21." Journal of Biblical Text Research 41 (October 31, 2017): 7–28. http://dx.doi.org/10.28977/jbtr.2017.10.41.7.

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Moss, Candida R., and Jeffrey Stackert. "The Devastation of Darkness: Disability in Exodus 10:21–23, 27, and Intensification in the Plagues." Journal of Religion 92, no. 3 (2012): 362–72. http://dx.doi.org/10.1086/665042.

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Stackert, J. "BERNARD S. JACKSON, Wisdom Laws: A Study of the Mishpatim of Exodus 21:1- 22:16." Journal of Semitic Studies 54, no. 1 (2009): 270–72. http://dx.doi.org/10.1093/jss/fgn060.

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Mutabazi, Placide, Sixbert Sangwa, and Jean Pierre Niyitegeka. "Why Does Ministerial Ethic Matter?" Open Journal of Business Theology 01, no. 02 (2021): 16–21. https://doi.org/10.5281/zenodo.7952832.

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God calls us to walk humbly with Him. The Christian ministry is one ordained by God for a special purpose in His Kingdom (Exodus 40:12-15). The ministry as ordained by God, it is the noblest work on earth, nurture the flock, lead them to win lost souls and leads in the warfare against the devil and his host of demons (Ephesians 6:12). Christians should resist the temptation to construct a pharisaical list of do's and don’ts but rather look for biblical ethical principles to guide our decision-making (Goldingay, 2018). These can be summed up in the commandments to “love God with

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Hamilton, Jeffries M., and Adrian Schenker. "Versohnung und Widerstand: Bibeltheologische Untersuchung zum Strafen Gottes und der Menschen, besonders im Lichte von Exodus 21-22." Journal of Biblical Literature 110, no. 4 (1991): 708. http://dx.doi.org/10.2307/3267672.

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Lee, Dong Gyw. "Social Salvation of the Old Testament and Young San: Sharing Love and Happiness in Exodus 22:21-27." Journal of Youngsan Theology 15 (December 31, 2008): 146. http://dx.doi.org/10.18804/jyt.2008.12.15.146.

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Bigalke, Ron J. "17^th September: 16^th Sunday after Pentecost: Exodus 14.19–31 and Psalm 114 or Exodus 15.1b–11, 20–21; Genesis 50.15–21 and Psalm 103:(1–7), 8–13; Romans 14.1–12; Matthew 18.21–35." Expository Times 134, no. 11 (2023): 504–5. http://dx.doi.org/10.1177/00145246231179043b.

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Danielsen, Jóhannis, and Sven-Axel Bengtson. "Year-round video surveillance of individual nest-site attendance of Northern Fulmars (Fulmarus glacialis) in the Faroe Islands / Í eitt ár vórðu reiðurstaðir hjá havhesti (Fulmarus glacialis) í Føroyum eygleiddir við vakmyndatóli." Fróðskaparrit - Faroese Scientific Journal 57 (February 26, 2017): 89. http://dx.doi.org/10.18602/fsj.v57i0.74.

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<p><strong>A</strong><strong>bstract</strong>: Nest-site attendance was monitored on a year-round basis by using video surveillance cameras at 10 potential nest-sites in a small colony of Northern Fulmars (<em>Fulmarus glacialis</em>) in the Faroe Islands. In the colony 27-34 nests-sites were occupied each year; 25-38% contained egg and 0-10 young were ﬂedged. Altogether 40 potential nest-sites were identiﬁed during the course of the study (2004-2007) 18 of which were actively used for breeding (i.e. egg-laying) in 1-4 years. Although few birds were ma

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Du Rand, Jan A. "Die doodstraf: ’n teologiese standpunt." Verbum et Ecclesia 26, no. 2 (2005): 341–56. http://dx.doi.org/10.4102/ve.v26i2.228.

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The recent process of structural transformation on all levels of society in South Africa urges theological reflection to participate. In this instance the crucial issue of capital punishment is at stake. After a brief survey of viewpoints and arguments concerning the issue, prominent and mostly debated Biblical texts are analysed. Genesis 9:6 and Exodus 21:24, for example are read within their cultural frameworks and theological contexts. The same is done with Matthew 5:21-22; 15:4; 26:52; John 7:53-8:11 and Romans 13:1-7. The conclusion is that Old Testament references to capital punishment a

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Yang, Sunggu A. "With Jørn Utzon: Approaching and Preaching Architectural Texts." Homiletic 45, no. 2 (2020): 53–69. http://dx.doi.org/10.15695/hmltc.v45i2.5000.

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Architecture is communication. It conveys human stories, feelings, philosophies, and cultural histories and interacts through them with viewers, occupants, artists, and surrounding communities. Architecture, whether explicitly religious or not, is spiritual, too. Embodying and manifesting spatial spirituality, it invokes in the mind of the appreciator awe, wonder, and contact with the transcendent. All this is possible because architecture is, to borrow Paul Tillich’s language, an art form carrying the ultimate concerns of human life. Recognizing the communicative, spiritual, and existential n

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GREENWOOD, KYLE R. "Labor Pains: The Relationship between David's Census and Corvée Labor." Bulletin for Biblical Research 20, no. 4 (2010): 467–77. http://dx.doi.org/10.2307/26424715.

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Abstract Numerous reasons have been given for the cause of the plague that resulted from David's census in 2 Samuel 24 and 1 Chronicles 21: (1) David's pride in military strength; (2) David's neglect to secure the half-shekel kōper, as prescribed in Exodus 30; (3) the ancient Near Eastern notion that head-counting was taboo; (4) the process of gathering the census resulted in a health epidemic; and (5) David's failure to capture Mount Moriah, the future home of Israel's temple. This article presents another interpretive option for the basis of the plague that resulted from David's census. Here

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Zhao, Jiang Ping, and A. Jin Hu. "Study on Emergency Evacuation of Plant Area of a Chemical Enterprise in Liquid Chlorine Leakage Accident." Applied Mechanics and Materials 556-562 (May 2014): 6595–601. http://dx.doi.org/10.4028/www.scientific.net/amm.556-562.6595.

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Based on the field investigation of a chemical plant, its plant area was selected as the simulated domain of emergency evacuation. All of staff was considered as the research objects and a questionnaire survey was conducted on them. Then, the survey results were analyzed statistically by SPSS13.0, in light of which the Building EXODUS was used to simulate the emergency evacuation. The results showed that there are 12 factors related to psychological and behavioral response when staff is caught in a liquid chlorine leakage accident. In light of relevancy, those factors are arranged as whether t

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Cowdell, S. "25 th September: Proper 21 Religious Insiders Take Note: Exodus 17: 1-7; Psalm 78: 1-4, 12-16; Philippians 2: 1-13; Matthew 21: 23-32." Expository Times 122, no. 11 (2011): 552–55. http://dx.doi.org/10.1177/00145246111220110504.

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Stackert, >Jeffrey. "Why Does the Plague of Darkness Last for Three Days? Source Ascription and Literary Motif in Exodus 10:21-23, 27." Vetus Testamentum 61, no. 4 (2011): 657–76. http://dx.doi.org/10.1163/156853311x560727.

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Abstract This article addresses the question of source ascription for the plague of darkness in Exod 10:21-23, 27. It argues that attention to the specific content of this episode, and especially its indication of a three-day duration for the darkness, ties it to Exod 6:9-12, Moses’s initial interaction with the Israelites in the pentateuchal Priestly source (P). Beyond style or form, the darkness plague plays an essential role in the Priestly plot and for this reason may be confidently assigned to P.

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Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.

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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resis

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Miller, Calum. "Why Biblical Arguments for Abortion Fail." Christian bioethics: Non-Ecumenical Studies in Medical Morality 29, no. 1 (2023): 11–20. http://dx.doi.org/10.1093/cb/cbad004.

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Abstract While the traditional Christian teaching opposing abortion has been relatively unanimous until the twentieth century, it has been claimed in more recent decades that certain Biblical passages support the view that the fetus, or unborn child, has a lesser moral status than a born child, in a way that might support the permissibility of abortion. In this paper, I address the foremost three texts used to argue this point: Genesis 2:7; Exodus 21:22–25; and Numbers 5:11–31. I argue that interpreting the former in the literal way necessary to support abortion leads to untenable moral and ex

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Stackert, Jeffrey. "Why Does Deuteronomy Legislate Cities of Refuge? Asylum in the Covenant Collection (Exodus 21:12-14) and Deuteronomy (19:1-13)." Journal of Biblical Literature 125, no. 1 (2006): 23. http://dx.doi.org/10.2307/27638345.

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Bae, Sun-Bok. "Is There a Combat Myth Motif (Chaoskampfmythos) in the Priestly Source?: Reading Genesis 1:2; 8:1 and Exodus 14:21." Journal of Biblical Text Research 51 (October 31, 2022): 7–31. http://dx.doi.org/10.28977/jbtr.2022.10.51.7.

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Saner, Andrea D. "Of Bottles and Wells: Hagar's Christian Legacy." Journal of Theological Interpretation 11, no. 2 (2017): 199–215. http://dx.doi.org/10.5325/jtheointe.11.2.0199.

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ABSTRACT What place should Hagar have in Christian theology? On one hand, she is the first person in Scripture to whom an angel of the Lord appears; she even names the “God of Seeing” who meets her (Gen 16:13). On the other hand, Hagar is a symbol of the law that leads to slavery, and those who live in the freedom of Christ should cast her out (Gal 4:29). I argue that Christians should conceive of Hagar's place in theology in relation to Christ and through spiritual reading of the Hagar narratives in Genesis. Literary correspondence between the narratives in Gen 16:1–16 and 21:8–21 and account

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Amissah, Patrick Kofi. "A Public Theological Reflection on Biblical Antecedents of Protocols for Managing Pandemics." International Journal of Public Theology 18, no. 1 (2024): 5–28. http://dx.doi.org/10.1163/15697320-20240113.

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Abstract This article is a public theological discourse, arguing that the protocols, such as handwashing, social distancing, and face-covering, used to halt the spread of COVID-19, have biblical antecedents. Some observers contend that church leaders failed to inspire biblical hope, faith and courage when they focused on promoting the preventive protocols. It can be argued that promoting these protocols was a means of promoting biblical hope, faith, and courage in the face of the pandemic. In the Hebrew Bible, priests were commanded to wash their hands and feet before going into the tent of me

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Tzoref, Shani. "Knowing the Heart of the Stranger: Empathy, Remembrance, and Narrative in Jewish Reception of Exodus 22:21, Deuteronomy 10:19, and Parallels." Interpretation: A Journal of Bible and Theology 72, no. 2 (2018): 119–31. http://dx.doi.org/10.1177/0020964317749540.

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