Journal articles on the topic 'Exodus (bible book)'

Abstract Lehi’s exodus to the promised land is only the first of a series of exoduses occurring throughout the Book of Mormon. Indeed, Lehi’s exodus becomes mere precedent for later flights into the wilderness by Nephi, Mosiah, Alma, Limhi, and the Anti-Nephi-Lehites. For the Nephites, continuing exodus is not merely historical fact. Understanding the biblical exodus as a type and shadow, the Nephites come to see their wandering as a metaphor of their spiritual condition. Thus, even centuries after Lehi’s arrival in the promised land, Nephite prophets recognize their status as "wanderers in a strange land" (Alma 13:23). As Abraham, Isaac, and Jacob, the Nephites looked beyond their temporal land of promise "for a city which hath foundations, whose builder and maker is God" (Hebrews 11:10).

The appearance of the Exodus motif in several books of the Bible has been the subject of several studies. The present article examines the use of the Exodus motif in chs. 1–14 of the first book of Kings, first identifying explicit references, and concluding with more oblique ones. These allusions appear in passages attributed to various redactional layers, and are raised by a variety of figures (the narrator, God, the characters). Through their very appearance, the Exodus allusions contribute to the overall unity of the text. It is proposed that these references serve several different functions: to heighten the importance of the United Kingdom and its link to the Exodus; to abet the assessment of the characters of Solomon and Jeroboam, including the reversal of the assessment concerning them; to underscore the debt of fealty to God, and the justification of the punishment meted out against the sinners. Conversely, they highlight the commitment of God to his people, leading to their pardon.

The Book of Jubilees, dating from about 2300 years ago, contains material that is very similar to narratives found in the Hebrew Bible (Masoretic Text [MT]), specifically the books of Genesis and the first half of Exodus. The text in Jubilees both adds to and omits data found in the MT. In addition, a striking feature of Jubilees is its reliance on a jubilee (50) year cycle, made up of seven sets of “weeks,” and its reliance on solely a solar calendar, as opposed to the Bible’s lunisolar configuration.

The literal differences found in the text of Exodus 34 verses 1 and 28 can trigger accusations of Bible inconsistency. In fact, in the Christian view, the Bible is a book that cannot be wrong or inner. Evangelical Christian beliefs assert that the Bible contains God's word and God's word itself. If there are differences and inconsistencies in the Bible, is that an indicator to deduce the low credibility of truth in the Christian scriptures? This study aims to answer that question through a hermeneutic and theological analysis of the differences in texts in Exodus 34 or 1 and verse 28, about who actually wrote the two new tablets. God as referred to verse 1 or Moses as read in verse 28. In addition to conducting text analysis, the author also uses the source approach and theological concepts. As a result, verse 28 actually legitimizes verse 1 that God himself wrote the law. This perspective also confirms that the search for the meaning of texts in context does not merely involve a grammatical approach.

This article examines the use of biblical vocabulary in Pilypas Ruigys’ dictionary „Littauiſch=Deutſches und Deutſch=Littauiſches Lexicon“ (Königsberg 1747). The biblical words in this dictionary were derived from the 1735 Lithuanian translation of the Bibel. This fact is clearly stated in the title of the dictionary. Moreover, in the foreword to the dictionary the author highlights that he attempted to pick out as many Lithuanian synonyms from the Holy Script as possible. The exact chapters and verses of the Bible referenced next to the Lithuanian words help to determine which words and multi-word expressions were included in the dictionary. To this day there hasn’t been a statistical and textual analysis, which would show the nature and scale of the Bible references in Ruigys’ dictionary. The analysis has shown that Ruigys refered to the Bible mostly in search of suitable translation of German words and multi-word expressions. In addition, the Bible was a source for expanding the list of lemmata of German-Lithuanian part of the dictionary. The biblical references are in most cases placed next to the single words or two-word (in rare cases three-word) expressions that refer to some kind of Biblical terminology, i.e. name of a person, a thing or an occurence. There are very few longer citations of the Bible. Approximately 3500 words and multi-word expressions were copied from the Old Testament and about 650 – from the New Testament. Book of Genesis was referenced most times (more than 350), more than 200 examples were taken from Book of Exodus, Psalms, Book of Isaiah and Book of Job. The most cited part of the New Testament was the Book of Matthews.

Dr. Fatoohi and Prof. al-Dargazelli have produced an intriguing and farreachingcomparison of the Bible and the Qur' an relating to Moses and theIsraelites. Both authors are kha/ifahs of Shaykh Muhammad al-Casnazanial-Husseini of the Aliyyah Qadiriyyah Casnazaniyyah Sufi tariqah. Theyhold degrees in physics from Baghdad University and Durham University,and have authored numerous books, especially on Sufism, in Arabic andEnglish.Although readers might expect this book to address literary and culturalissues surrounding the shared but different accounts of Moses and theIsraelites in the Bible and the Qur'an, the authors have chosen to focus ondemonstrating the Qur'an's historical accuracy. Dividing their book intoIO chapters, they argue alternately that the Bible is inconsistent and historicallyinaccurate, while the Qur'an is consistent and confirmed byexternal historical evidence. The Biblical account of Moses and theIsraelites is not directly compared to the Qur'anic account; rather, theBible is used primarily as a foil to emphasize what the authors see as theQur'an's reliability. For example, while the authors point out that the Bibleappears to give various names for Moses' father-in-law (Exodus 2: I 8, 3: I, ...

Musa merupakan pemimpin berkharisma bagi Israel. Alkitab telah memberikan penghormatan yang tinggi terhadap Musa sebagai pemimpin yang lemah lembut bagi Israel. Banyak sarjana Alkitab menafsirkan kitab Keluaran berfokus pada tokoh Musa. Namun, masalahnya adalah sebagian besar tafsiran hanya mengambil bagian kecil dari sastra narasi kitab Keluaran. Faktanya, ada banyak tafsiran yang dibingkai dengan topik kepemimpinan sehingga melupakan makna teologis kitab keluaran. Kitab Keluaran merupakan narasi yang mencatatkan narasi tentang perjalanan Israel yang dipelihara oleh TUHAN melalui seorang pemimpin. Tulisan ini memaparkan analisis narasi panggilan dan penolakan Musa atas panggilan TUHAN. Meskipun narasi singkat, peristiwa panggilan dan penolakan Musa telah diawetkan sebagai suatu peristiwa yang akan terus dikenang. Tulisan ini mengkaji kitab Keluaran dengan pendekatan sastra narasi yang sederhana. Selain itu, tulisan ini juga melakukan analisis terhadap teks kunci yang menunjukan inti narasi. Berdasarkan analisis narasi, menegaskan bahwa Musa telah salah memahami panggilannya. Dia menolak karena berfokus pada dirinya, bukan kepada TUHAN yang memiliki program penyelamatan bagi Israel.Moses was a charismatic leader for Israel. The Bible has high regard for Moses as a gentle leader for Israel. Many Bible scholars interpret the book of Exodus to focus on the character of Moses. The problem, however, is that most commentaries take only a small part of the narrative literature of Exodus. In fact, there are many interpretations that are framed with the topic of leadership so that they forget the theological meaning of the book of Exodus. The book of Exodus is a narrative that records the narrative of Israel's journey that was preserved by God through a leader. This paper describes the narrative analysis of Moses' call and rejection of God's call. Despite the brief narrative, the events of Moses' call and rejection have been preserved as an event that will be remembered forever. This paper examines the book of Exodus with a simple narrative literary approach. In addition, this paper also analyzes key texts that show the core of the narrative. Based on narrative analysis, confirms that Moses had misunderstood his calling. He refused because he focused on himself, not on God who had a program of salvation for Israel.

Abstract Postivist historiography has always maintained an impermeable boundary between history and literature. But positivism is itself a historical sediment whose time is now past. Recent literary theory and historiography emphasize the continuities between history and literature. Under the domination of historiography by a positivist epistemology (from about 1880 to 1960), history attempted to free itself from its literary heritage; more recently theorists from a number of disciplines have recognized that history, both ancient and modern, has been informed by literary motifs, themes, and strategies. The repetition of the exodus literary pattern, for example, through the Bible, the Book of Mormon, and Christian history does nothing to bring into question the historical status of the events. The exodus patterns evident in Mosiah do not force the Book of Mormon to surrender historical claims just because they also happen to be literary.

Abstract Ancient texts are too often approached using modern assumptions. Among those assumptions obstructing an understanding of ancient texts is the modern emphasis on originality and on writing as intellectual property. Ancient writers relished repetition—stories that were repeated in succeeding generations—over originality. The Bible is full of repeated or allusive stories, and the Book of Mormon often reinscribes this biblical emphasis on repetition. One such biblical reverberation in the Book of Mormon is Nephi’s ocean voyage, which evokes biblical stories of origination: creation, deluge, and exodus. These three stories of beginnings are carefully alluded to in Nephi’s own foundational story, exactly as we would expect an ancient Hebraic text to do.

AbstractThe sumptuous Sephardic haggadot produced in the fourteenth century include a prefatory cycle of full-page miniatures depicting events from the book of Exodus, sometimes with additional episodes from Genesis. Scenes depicting preparations for the feast and the ritual ceremony of Passover were placed at the end of the biblical episodes. This paper considers the cycles as historiographical sequences, beginning in the biblical past and concluding with fourteenth century Jews celebrating the Passover. As I shall argue, these sequences may have been designed as a response to anti-Jewish polemic, in a local version defined by the Catalan Dominican friar Raymond Martin. By comparing the Hebrew examples to Christian devotional books, we shall show how despite their polemical intention, these cycles also point to the deep integration of the Jewish designers and patrons within local Christian culture and society.

The copy of the Ostrog Bible from the collections of Vernadsky National library of Ukraine (Kyr.4476p) contains a significant number of handwritten marginalia, representing an attempt of one of its readers to comment and translate biblical concepts from the Old Church Slavonic into the prosta mova. Especially interesting are his notes on the so-called Laws from the Book of Exodus with interpretations of legal formulas.Its owner was Ioanykii Seniutovych, abbot of St. Michael’s Golden-Domed Monastery (mentioned in 1710, 1713) and Archimandrite of Kyiv-Pechersk Lavra (1715–1729). Though the intellectual heritage of this Kyiv hierarch has not attracted the attention of scholars so far, a collection of books he left behind, most of which are commentaries on the Holy Scriptures, is known. Lesser known is the fact that Seniutovych himself or someone from the persons close to him elaborated his copy of Ostrog Bible so that each page contained various traces of his (their) thoughtful reading. Systematic comparison of Cyrillic and much more rare Latin notes on the margins with the 16th century Catholic and Protestant editions of the Bible have brought an unexpected find. While on the whole the parallels have revealed the heavy impact of the Polish biblical translations, the main source for Ostrog Bible reader and commentator came to be the Krakow 1599 year edition of Jakub Wujek, which demonstrates literal coincidences of the texts. It seems that our reader has undertaken the difficult task of juxtaposing the Old Church Slavonic translation from the Greek Septuagint with the Polish translation from the Latin Vulgate. On the way of analyzing the texts he made both mistakes and correct conclusions regarding biblical semantics. Thus, the case study of just one fragment of this extremely interesting copy involves a lot of issues concerning the understanding of the Holy Scripture in Kyiv in the late 17th-18th centuries.

AbstractGrammatical metaphor is the transference in the expression of meanings from a congruent representation to another incongruent realization which involves changes in the level of clauses, groups/phrases, words and morphemes. Grammatical metaphor of mood could be found in a conversation by making an identification of speech function based on the utterances whether it was statement, question, command or offer. SFL which is proposed by Halliday (1994) became the theory that would be used to analyzed the function of mood in the conversation between God and Moses regarded with Interpersonal Function. This research aimed to examine about the types of grammatical metaphor of mood and the way it was realized in the conversation between God and Moses. This research applied qualitative descriptive approach. The conversation was taken from Bible because Bible is one of the book that have a great contribution from language side which would not change from age to age. The data would be taken from the conversation between God and Moses at Horeb The Mountain of God in the form of clause and phrase. The source of data in this research is the Holy Bible Exodus 3-19 NIV (New International Version) which is published by Zondervan. Keywords: Grammatical Metaphor, Mood, Speech Function, Coding, Conversation

Compared to Eurocentric biblical interpretations, Asian and Asian American hermeneutics is a relatively late phenomenon. Yet in the past three decades it has gradually emerged as one of the critical interpretations in contemporary scholarship. The common themes shared among Asian and Asian American hermeneutics revolve around the issues and intersections of identity, race, gender, class, liberation, and how one’s social location shapes the ways in which one interprets scripture. As regards Asian and Asian American hermeneutics related to the Hebrew Bible, the book of Exodus has received particularly broad attention due to its migration and liberation motifs. In addition, border-crossing characters and characters with hybrid identities, such as Moses, Ruth, Hagar, Daniel, and Esther, become key subjects for theological reflection. Methodologies are centered on ethnographical, feminist, postcolonial, intercontextual, and culturally specific perspectives such as Dalit and Minjung theologies, as well as LGBTQ readings. As Asian and Asian American hermeneutics related to the Hebrew Bible continues to flourish, the future of this particular way of reading scripture will likely include intersectional and integrational approaches and reception history, and will contribute to the broad interpretive spectrums of the twenty-first century.

A Glimpse into the Religious Studies of Hjalmar Söderberg While the Swedish writer Hjalmar Söderberg (1869–1941) gained a worldwide reputation with his fiction, his later studies in the history of religion, with their discussions of daring reconstructions and interpretations of Biblical events, are more obscure. Of his three monographs on religious history, the paper focuses on his début, The Fire of Yahweh (Jahves eld, 1918). The key thesis about the story of Moses as proposed by Markel, the protagonist, claims that the supernatural events in the Book of Exodus which took place on and at the foot of the mountain, and were witnessed by the Israelite crowd from a distance, were in fact an elaborate and spectacular form of pre-Jewish worship in the area. According to Markel, the fire, smoke and thunder accompanying God’s appearances in the Bible were simply a spectacle for the crowd, and these ‘special effects’ might well have been produced by Moses and his successors through gunpowder. The final part of the paper outlines Söderberg’s immersion in his time and in the spiritual and intellectual shifts of the period, as well as his attitude to religion as demonstrated in some examples of his fiction. Keywords: history of religion, Swedish literature, Moses, Bible interpretation, early 20th century thought

The underlying assumption of this article is that fragments 1–4 and 14 of 4Q158 represent an independent composition, not related to fragments 5–12 of 4Q158, where Exodus 19–22 in its proto-Samaritan version is copied. Identification of a common denominator for fragments 1–4 and 14 (labelled here as 4Q158b) is the main task of this article. This study shows that 4Q158b expresses a particular exegetical understanding of the biblical covenants and that its author's intentions and exegetical processes are best clarified in light of the book of Jubilees. According to Jubilees, two covenants were made by God at the creation of the world: one with humanity and another with the people of Israel. 4Q158b collects biblical passages (Gen. 31–32; Exod. 3–4; Exod. 24) in which it discerns hints of various expressions of commitment to these two covenants between the period of Abraham and the events at Sinai. The author of the text rewrites these passages with the intent of revealing to the reader these covenantal references only hinted at in the Bible.

In the wake of mounting disasters of the last century, poets and philosophers de­veloped the notion of the total arbitrariness of history. In the wording of Karl Löwith, “the skeptic and the believer have a common cause against the easy reading of history and its meaning. Their wisdom, like all wisdom consists not the least in disillusion and resignation, in freedom from illusions and presump­tions”. The Hegelian claim that history has an ultimate meaning, or final pur­pose, or goal was vehemently rejected, as well as Plato’s utopia of a “just city”. In his essays and poems, Brodsky postulates the randomness of history. He bor­rowed the notion of randomness from the book by Lev Shestov “The Apotheosis of Groundlessness”. Shestov promoted the idea of mental nomadism, or freedom from causal thinking and scientism. For Brodsky, being a nomad mentally meant to escape from both rationalist interpretation of history and the theological idea of Providence. He believed that rationalism’s greatest casualty was individual­ism. Besides, the doctrine of historical determinism and the notion of Provi­dence’s general benevolence translated itself into a patient waiting for a Storm Trooper. Seeing problems with such patient waiting in place, such as deportation of Jews to death camps, Brodsky suggested that it would be much better to be­come a nomad. Brodsky developed his ideas against the foil of the Bible, the Re­public of Plato and Hamlet by Shakespeare. He described nomadism as Israel’s Exodus from Egypt and the expulsion of poets from Plato’s Just City.

EVERY LIFE IS ON FIRE: How Thermodynamics Explains the Origins of Living Things by Jeremy England. New York: Basic Books, 2020. 272 pages. Hardcover; $28.00. ISBN: 9781541699014. *Physicist Jeremy England's unique book on the latest developments in origin-of-life research is scientifically fascinating and refreshingly devoid of the typical faith/science antipathy that plagues much work in this field. What England offers is essentially a down-to-earth primer on statistical thermodynamics which enables the nonphysicist reader to understand current developments in non-equilibrium thermodynamics, such as "dissipative adaptation," that have much to say about what life is and what needs to occur for life to start naturally (i.e., spontaneously from natural precursors). *England discusses at length the precariousness of life and the improbability of a living organism being thrown together at random, but contra the Intelligent Design (ID) movement, he takes this as evidence not of its impossibility but, rather, that non-equilibrium thermodynamics must be involved in any scientific explanation. England directly addresses ID only once in a footnote: "... of course, whenever we do not yet understand something, we always have the option of throwing up our hands and declaring that intelligent contrivance is the only way things could be this way, but we also have the option of trying harder to understand, often with a successful result ..." (p. 245). *Far from offering a mechanism for how life began, however, England instead examines the necessary prerequisites for what we instinctively call "life," including energy consumption, replication, and anticipating changes in the environment, and stresses that these distinctive aspects of life cannot all come from one mechanism. Through variegated collections of matter responding to flows of energy impinging on them, non-equilibrium states can be created and sustained in a manner that looks for all the world like intelligent design but can be explained by new ideas in non-equilibrium thermodynamics. The ability for an organism to live in a high-energy, non-equilibrium state without being consumed by the "fire" of energy surrounding it is not necessarily related to an organism's ability to reproduce, and neither stability nor self-replication necessarily guarantees an ability to predict environmental variables and respond to them in a self-preserving fashion. England argues that having multiple mechanisms operating and evolving in parallel for the somewhat independent qualities that constitute life makes the natural emergence of living things less improbable than hitherto imagined. *While non-equilibrium thermodynamics can help us better understand how living things may have arisen naturally from inanimate matter, the book also argues that we still need to look beyond science for why a living pile of molecules has more meaning that a pile of ashes. England, who states his personal commitment to the Jewish faith, looks to the Hebrew Bible for grounding and inspiration when wrestling with the questions of "What is life?" and "How did life begin?" He finds in the signs God gives to Moses on Mt. Horeb (Exodus 3), including his staff turning into a snake, a rich treasure-trove of wisdom regarding life, its meaning, and its intimate connection with the natural world. Thus, while the book is mostly an explication of recent insights from physics regarding what it means to be alive, it is woven together in a fascinating way with biblical wisdom gleaned from the Torah. The rich allusions and connotations England impressively draws from the Mt. Horeb signs provide another example of the deep wisdom that scripture offers in its timeless narratives. *What especially sets this book apart from other faith-based origin-of-life discussions is the fact that England himself is a leading researcher in the current science of non-equilibrium thermodynamics. He was a physics prodigy who has now established a career bridging academia and industry, and much of the book is based on his own groundbreaking work. In this regard, he carries a distinctly authoritative voice that is perhaps best compared to Francis Collins or John Polkinghorne--leading scientists whose scientific work directly overlaps the theological waters they wade into. There is some risk that the nonphysicist may feel bogged down by the detailed scientific lessons and explanations, but England does an impressive job of explaining things in everyday terms, including balls rolling down hills, springs, and snowflakes. He is also careful to include helpful summaries along the way. The accessibility of the scientific ideas and the originality of the theological reflections make Jeremy England's Every Life Is on Fire a must-read for anyone interested in origin-of-life issues. *Reviewed by Peter Walhout, Chemistry Department, Wheaton College, Wheaton, IL 60187.

Multilingual mutual match in biblical etymology is a secret of civilization and definitive evidence for creation, presented for the first time in history. 恐terror is error to carry ark by two poles工to battlefield, 謬mistake is to take ark marked by cherubim to shed blood , 奉 dedication has two dactyl hands to offer cattle as tithe, 祝blessing is sibling兄, 嬰Infant is financial貝to fiancé and fiancée, 音Sound has Son童, sonic is in prison , 辨to distinguish digital hands is related to Jonah’s debate辯, 諒to forgive is related to whale鲸and capital京, and黥criminal label has capital after殳killing Abel from穀grain offering. Biblical books such as Genesis, Exodus, Leviticus and Jonah are astonishingly validated by bilingual mutual match in biblical etymology. Bilingual mutual match links退quit to quite很, 骄pride to bridge桥, 宴banquet to bank堰, 霉mould to plum blossom梅, 園garden to garment衣, 悛repent to paternal公Adam, 悔remorse to maternal母Eve, 濁opacity to optic目, 稠dense to seeds禾on altar口, 脯sausage to use用, 恿urge to courage勇, religion to grill and logged legal book, 忿anger and rage to revenge in segregation分, and朝morning to mourn悼. Many affixes are presented, such as nat+vowel of native, innate and nation as tone, wh as human near water, 乍restricted motion in炸explosion, migration to circumvent giant巨, a motion affix , 夭human to flee, 匽to hide Moses in basket near Nile bank堰, 兆water and fire, co-carriage of ark and altar, 用/甬/甫as altar’s service, and as star. Known affixes such as com, tech, 巴, , 貝and曼curtain also match biblical etymology. 爸father is to thaw fat肥in faith at thermal altar, 疤scar has sacred worshiper巴, and relative is related to altar. Creatures have biblical etymology. Clove is created to resemble cloud, tendril resembles spilled blood lines on tent’s curtain, 藤vine has vineyard , vessel舟, fire and Noah’s hands , dolphin has phonic ultrasound, and elephant has elevated sound. The systematic bilingual match in biblical etymology spans all categories. Wednesday is water condensation and seed day, 奥/謎 mystery has star , 樂music, smile and laugh have semi and halves, 球sphere/globe is ephod/robe裘’s pomegranate, textile has to exit in exile, filament has flame, fiber has fire, desperation is to tear apart dress, inheritance and heritage繼are to tear attire and fragment斷garment, 亵blasphemy is to take执divided clothes for military to humiliate Son, satire has attire, mock is blocked sunlight, Corpse is sacred Sarco on cross, 讽sarcasm is Sarco and crazy疯to validate Jesus, oath is to heat theological offering cut with hatchet, family has flame for kin to kindle, meal in flame is alumni, to incite is to incinerate, to instigate is to ignite, to stimulate is meal at flame of altar, health is to heat wheat at altar, tomb is mobility, and town is own tone and own tower, solving the etymology of numerous words. In conclusion, the entire languages of English and China and also words in additional ancient languages must have been divinely created in etymology to predestinedly and mutually match each other, and equally astonishingly, match bible, as the origin of language.

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Lust, J & Vervenne, M (eds) 1997. Deuteronomy and Deuteronomistic literature. BETL 133. Leuven: Peeters. Mckenzie, S L & Römer, T C (eds) 2000. Rethinking the foundations: historiography in the ancient world and the Bible. Essays in honour of John Van Seters. Berlin/New York: de Gruyter. Nelson, R D 1997. Joshua: a commentary. Louisville: Westminster John Knox. Nentel, J 2000. Trägerschaft und Intentionen des deuteronomistischen Geschichtswerks: Untersuchungen zu Refelexionreden: Jos1; 23; 24; 1 Sam12 und 1 Kön 8. BZAW 297. Berlin: de Gruyter. Nihan, C 2012. The literary relationship between Deuteronomy and Joshua: a reassessment, in Schmid and Person 2012:79–114. _______ 2013. 1 Sam 8 and 12 and the Deuteronomsitic edition of Samuel, in Edenburg and Pakkala 2013: 225–274. Na`man, N 2000. The law of the altar in Deuteronomy and the cultic site near Shechem, in Mckenzie and Römer 2000:141–161. Noll, K L and Schramm, B (eds) 2010. Raising a faithful exegete: essays in honour of Richard Nelson. Winona Lake: Eisenbrauns. Noort, E 1997. The traditions of Ebal and Gerizim: theological positions in the book of Joshua, in Vervenne and Lust 1997:161–180. _______ 1998. Zu Stand und Perspektiven: Der Glaube Israels zwischen Religionsgeschichte und Theologie, der Fall Josua 24, in Garciá-Martinez 1998:82–108. Noth, M 1943. Überlieferungsgeschichtliche Studien. Tübingen: Niemeyer. _______ 1953. Das Buch Josua. 2nd ed. HAT 7. Tübingen: Mohr Siebeck. O’Brien, M A 1989. The Deuteronomistic History hypothesis: a reassessment. OBO 92. Fribourg: Éditions. Universitaires/Göttingen: Vandenhoeck& Ruprecht. Otto, E 1999. Bruckensläge in der Pentateuchsforschung, TRU 64:84–99. _______ 2000. Das Deuteronomium im Pentateuch und Hexateuch. Studien zur Literaturgeschichte von Pentateuch und Hexateuch im Lichte des Deuteronomiumrahmens. FAT 30. Tübingen: Mohr Siebeck. Otto, E & Achenbach, R (eds) 2004. Das Deuteronomium zwischen Pentateuch undDeuteronomistischem Geschictswerk. FRLANT 206. Göttingen: Vandenhoeck & Ruprecht. Perlitt, L 1968. Bundestheologie im Altes Testament. Neukirchen-Vluyn: Neukirchener Verlag. _______ 1994. Priesterschrift in Deuteronomium34? VT 59:475–494. Popovich, M 2009. Conquest of the land, loss of the land. Where does Joshua 24 belong?, in von Ruiten and de Vos 2009:87–98. Rofé, A 2000. Ephraimite versus Deuteronomistic History, in Knoppers & McConville 2000:462–474. Römer, T C 2010. Book-endings in Joshua and the question of the so-called Deuteronomistic History, in Noll and Schramm 2010:85–99. Römer, T C & Brettler, M Z 2000. Deuteronomy 34 and the case for a Persian Hexateuch, JBL 119/3:401–419. Römer, T C and Schmid, K (eds) 2007. Les dernières rédactions du Pentatueque, de l` Hexateuge,et de l` Henneatuege. BETL 203. Leuven: Peeters. Rösel, H N 1980. Die Überleitungen vom Josua-ins Richterbuch, VT 30:342–350. Schmid K, 1999. Erzväter und Exodus: Untersuchungen zur doppelten Begründing der Ursprünge Israels innerhalb der Geschichtsbücher des Alten Testaments. WMANT 81. Neukirchen-Vluyn: Neukirchener Verlag. _______ 2007. The late Persian formation of the Torah: observations on Deuteronomy 34, in Lipschits, Knoppers & Albertz 2007:236–245. _______ 2012. Die Sameritaner und die Judaër. Die biblische Diskussion um ihr Verhältnis in Josua 24, in Frey, Schattner-Rieser & Schmid 2012:21–49. Schmid, K & Person, R (eds) 2012. Deuteronomy in the Pentateuch, Hexateuch, and the Deuteronomistic History. Tübingen: Mohr Siebeck. Schmidt, L 2009. P in Deuteronomium 34, VT 59:475–494. Schmitt, G 1964. Der Landtag von Sichem. Stuttgart: Calwer Verlag. Schmitt, H C 2004. DTN 34 als Verbindingstuck zwischen Tetrateuch und Dtr. Geschictswerk, in Otto and Achenbach 2004:181–192. Smend, R 1970. Das Gesetz un die Völker, in Wolff 1970:494–504. Sperling, S D 1987. Joshua 24 re-examined. HUCA 58:119–136. Steuernage, l C 1923. Das Buch Josua. GHK 1,3 (2). Göttingen: Vandenhoeck & Ruprecht. Stipp, H J (ed.) 2011. Das deuteronomistische Geschichtswerk. ÖBS 39. Frankfurt am Main: Peter Lang. Van Seters, J 1984. Joshua 24 and the problem of tradition in the Old Testament, in Barrick and Spencer 1984:139–158. _______ 2003. Deuteronomy between Pentateuch and Deuteronomistic History, HTS 59/3:947–956. Vervenne, M & Lust, J (eds) 1997. Deuteronomy and Deuteronomistic literature. FS C.H.W Brekelmans. BETL 133. Leuven: Peeters. Von Ruiten, J and de Vos, C (eds) 2009. The land of Israel in Bible, history and theology: studies in honour of Ed Noort. VTSup 124. Leiden: Brill. Weimar, P 2008. Studien zur Priesterschrift. FAT 56. Tübingen: Mohr Siebeck. Westermann, C 1994. Die Geschictsbücher des Alten Testaments: Gab es ein deuteronomsitisches Geschichtswerk? TB Altes Testament 87. Gütersloh: Gütersloher Verlag. Witte, M 1998. Die biblische urgeschichte. Redaktions-und Theologiegeschichtliche Beobachtungen zu Genesis 1,1–11:26. BZAW 265. Berlin: de Gruyter. Witte M, Schmid K, Prechel, D & Gertz, J C (eds) 2006. Die deuteronomistischenGeschichtswerke: Redaktions- und religionsgeschichtliche Perspektiven zur “Deuteronomismus”-Diskussion in Tora und vorderen Propheten. BZAW 365. Berlin: de Gruyter. Wolff, H W (ed.) 1970. Probleme biblischer Theologie: Gerard von Rad zum 70. Geburtstag. Munich: Kaiser Verlag. Würthwein, E 1994a. Erwägungen zum sog. Deuteronomistischen Geschichtswerk: eine Skizze, in Würthwein 1994b:1–11. Würthwein, E 1994b. Studien zum deuteronomistischen Geschichtswerk BZAW227. Berlin: de Gruyter, Zakovitch, Y 1980. The object of the narrative of the burial of the foreign gods at Shechem, BeTM 25:300–337. Zenger, E 2004. Einleitung in das Alte Testament. 5th ed. Stuttgart: Kohlhammer.

The article examines the Hebrew names of precious stones that are mentioned in the Bible in the books of Exodus (28:17-20 and 39:10-13), Ezekiel (27:16; 18:13), partly in Job (28:2-19) and in other passages of the Bible. Those names are characterized by the fact that they do not have an exact meaning in the biblical language and today they differ from the original language and do not mean the same realities as in the Biblical era. The purpose of the article is to explore the names of precious stones in Biblical, postBiblical, medieval, and modern Hebrew. The study of precious stones in different epochs of the development of the Hebrew language is a significant issue for Semitic philology, since many of them still do not have a clear gemological identification. That study was carried out on the material of text corpora in Hebrew of different epochs of the language development in the contextual, semantic, philological (word origin) and comparative (comparisons between translations of different epochs) aspects. The study used descriptive and comparative-historical methods.

WHY SCIENCE AND FAITH BELONG TOGETHER: Stories of Mutual Enrichment by Malcolm A. Jeeves. Eugene, OR: Cascade Books, 2021. 294 pages. Paperback; $35.00. ISBN: 9781725286191. *Many sense tension between modern science and Christian faith. Malcolm Jeeves, however, intends to show how the two are quite complementary. As Emeritus Professor (University of St. Andrews), past-President of the Royal Society of Edinburgh, Fellow of both the Academy of Medical Sciences and the British Psychological Society, and a prolific author in the arena of science and faith, he is supremely qualified to write this book. *The Preface reveals his motives: emails from distraught students despairing over a faith that seems incompatible with modern science, and polls showing the mass exodus of young people from faith for the same reason. The emails come from those appealing desperately to believing experts for help to hang on to faith, while the polls represent those making the opposite choice by voting with their feet. Scripture has much longer roots than modern science: the written texts go back two or three millennia, and the oral traditions underlying them another several millennia, whereas modern science is very new. So, when these two divinely inspired searches for truth seem to come into conflict, the tendency for some is to favor the tried-and-true, whereas others feel it necessary to favor what is seen as the "new-and-improved." Jeeves's goal is to show how these two books actually complement one another even when they appear to conflict. *The book is divided into three sections. The first looks at how science and cultural changes seem to keep shrinking and changing God, while introducing new alternative gods. God had long been the explanation for many previously unanswerable questions (the origin of the universe and of life, for example), but as modern science made more and more discoveries and filled in knowledge gaps, God grew smaller and smaller. At the same time, changes in societal values prompted some to re-define God to conform to more modern thinking. Essentially, we started making God in our own image using insights gleaned through science (psychology, psychoanalysis [pp. 35–38]) and theology (Augustine, Aquinas, Jonathan Edwards, Karl Rahner [pp. 38–41]). A plethora of substitute gods came into view, chief of which is technology. Social media and the internet seemed to facilitate the erosion of belief. However, Jeeves closes out this section looking at how science and technology can also expand our view of God. From studies of the very small (including DNA and the genetic code) to the very large (the known universe expanding from an estimated radius of 100,000 light years in 1917 to the present day estimate of 46 billion light years), there is now greater reason to be in awe of the Creator God. *The second section explores five major questions: (1) human origins; (2) human nature; (3) miracles of nature; (4) healing miracles; and (5) the nature of faith. For each, there is a pair of chapters: one subtitled "evidence from scripture," and a complementary chapter subtitled "evidence from science." Those subtitles might be misconstrued to imply that evidence would be proffered to explain or answer the question. Sometimes, that is the case. More often, distinct lines of evidence are cited to raise thought-provoking questions, provide divergent perspectives, add a bit of color or fill gaps, and call for more careful nuancing of the data. They serve more to stimulate questions and reflection than to provide an overview or explanation. I eventually came to see that the two sources of human evidence, when brought together within the mind of the reader, become a three-dimensional stereoscopic hologram. *In chapters 4 and 5, on human origins, Jeeves opens with the challenge, voiced by other secular scientists, that genetics does not explain everything about humanity, such as the emergence of personhood and consciousness, our moral values and ethical sense, and language. Therefore, standard evolutionary theory is too limited in scope and needs a "re-think." Equally true, however, theological explanations of these also need a "re-think." The scientific data clearly shows that humans are not starkly different from other animals, and in fact that it is almost certain that we evolved from them. We humans are, though, much more than genes, tissues, and organs. *In chapters 6 and 7, on human nature, nonscholars (both believing and not) are in nearly unanimous agreement that Christianity is critically tied to substance dualism--the idea that humans comprise a material body and an immaterial soul/spirit. In contrast, many scholars, across the spectra of belief (belief/nonbelief) and knowledge (science/theology/philosophy), see major problems with such dualism. Can science explain the soul? Is the case of a child with nearly normal cognitive abilities but lacking a major proportion of brain mass, evidence for a nonmaterial soul (p. 101)? Does Libet's experiment say anything about free will (p. 102)? If humans do not exhibit categorical differences from animals, how are we created in the image of God? *In chapters 8 and 9 (on miracles of nature), Jeeves asks a number of questions. Do miracle claims constitute proof of God? Is God a divine upholder, or occasional gap filler? Do attempts to explain miracles "[explain] them away" (pp. 140–41)? What exactly do we mean by words such as "miracle" and "supernatural"? What does the Bible mean by "signs" and "wonders"? Is there merit in trying to normalize biblical phenomena that appear to be miraculous, using modern scientific explanations? Or do such attempts only raise other problems? *Chapter 10 addresses healing miracles. If someone claims an experience/event which can be shown to have a probability of one-in-a-million, is that a miracle ... given that those odds predict that roughly 7,500 such events will occur within the present global human population? Do religious people tend to live healthier or longer lives than their secular counterparts? Studies that look at cognitive variables (depression; optimism) might suggest "yes," while those that look at biological variables (cancers; cardiovascular events) say "no" (p. 171). Do prayers become cosmic-vending machines? Do miracle claims stand up to medical/scientific scrutiny? Do they need to? *Chapters 11 and 12 concern the multifaceted nature of faith. Jeeves describes faith as involving "credulity," "intellectual assent," and "the psychological processes involved in the act of believing" (p. 178), and then compares faith with belief, doubt, trust, certainty, action, and discipleship (pp. 178–82). Jeeves recounts fascinating evidence from patients suffering various forms of brain disease (Alzheimer's, Parkinson's), discussing how such biological injuries degrade their enjoyment of faith because they rob them of the ability to focus attention, feel emotion, or keep track of a sermon or a passage of scripture (which, Jeeves points out, is another argument against substance dualism). He also looks at how brain dysfunction affected many well-known people of faith, including Martin Luther, John Bunyan, John Wesley, William Cowper, Gerard Manley Hopkins, Lord Shaftesbury, and Christina Rossetti. *The third section focusses on a central theme in this book: that of God interacting with creation in general, and humans in particular. God does this by creating all things, including humans, in his image (as the divine creator), by constantly upholding that creation through natural laws which he has set in place to maintain it (as the divine sustainer), and by putting off his divinity and embodying himself within creation (divine self-emptying or kenosis). Here, Jeeves unpacks divine kenosis, as well as the evolutionary origins and emergence of kenotic behavior in his creatures (otherwise commonly known as altruism, love, compassion, and empathy). *The book concludes with a valuable resource for self-reflection and group study. For each of the thirteen chapters, he provides a few relevant scripture passages, a variety of short paragraphs to review and reflect upon, a number of specific questions for discussion, and suggestions for further readings (books, articles, web-links). *The book is written at the level of a well-read and informed lay-person. No formal training in science or religion is needed, although a keen interest in both is essential. Overall, I found the book very useful, and I highly recommend it. But actions speak louder than words. My first thought upon reading it was to suggest it to my own church pastor for a small group book study; he read the book, then promptly and convincingly made the sales pitch to our church leaders. *Reviewed by Luke Janssen, Emeritus Professor in the Faculty of Health Sciences, McMaster University, Hamilton, ON.

The exodus motif is widely agreed to be one of the central frameworks illustrating the salvational acts of God in both the Old and New Testaments. According to the Old Testament, the exodus motif was, to Israel, the paradigm of redemptive historical renewal. For this reason, the exodus motif provided the typological expression for all future hope of salvation and served as a theological paradigm to be used by Old and New Testament authors. In this article, the exodus theme in the Book of Revelation, chapters 12 to 13, is discussed in the following order: (1) Christ�s crucif xion and resurrection as the archetypal exodus; (2) the chronological fulf llment of the exodus theme in the Bible; and (3) the exodus theme in Revelation 12 to 13. To investigate the exodus theme in Revelation 12 to 13, the intertextual interpretation, as based on the redemptive historical interpretation, will be highlighted.�

The doctrine of creation has become a focal point of debate between modern science and theologians. Thus we see that in today's developments, biblical theology has been confronted with theories that reject the historical and scientific value of the book of Genesis. Using descriptive qualitative methods, with a literature study approach, it can be concluded that evolutionism is contrary to the teachings of the Bible, it is based on the first, that there is no strong exegetical basis to make room for the evolutionary assumption that there is a measurable span of time in the process of creating the universe Second, the Bible's statement "In the beginning God created the heavens and the earth" ... within six days "(Genesis 1: 1, Exodus 20:20) is an indisputable biblical fact as an act of omnipotence and the majesty of God created the world from nothing. came into being by His word. Third, the doctrine of creation must be the foundation of Christian faith which is tested in the authority of the powerful Word of God (2 Tim. 3:16) and the world created by God and everything in it becomes an arena for scientific activity in the trajectory of human history that must be based on the Bible. Fourth, the creation statement Genesis 1: 1 is a refutation of various scientific theories and human philosophical views that contradict Bible truth (Gen. 1-2, Ps. 33: 4-9).

This article discusses the concept of divine sonship (παῖδα κυρίου) in the Book of Wisdom, chapter 2, verse 13b from the linguistic, literary,and theological perspectives. In this verse, the Bible author uses the phrase “a child/son of God” to express the unique relationship a righteous person has with God and demonstrate the consciousness of belonging to the Lord by the Jewish populace in diaspora. The aim of this paper is to explore how the author, by describing the pivotal feature of the life of the righteous in Wis 2:13b, uses the Greek terminology of his time as a means to teach about the faith. Lexical-syntactical, historical-cultural, and theological analyses are used to interpret the concept of the divine sonship in the Book of Wisdom. The patrimony of the Old Testament is taken into consideration as well. The Book of Wisdom written by a Jewish author in Egyptian Alexandria between 30 BCE – 14 CE reflects biblical theological thought, yet Pseudo-Solomon uses the terminology relevant to a Hellenistic milieu where he lives. The author teaches a younger Jewish generation in diaspora about their own religious tradition. The Jewish youth born in diaspora was more interested in contemporary philosophical/cultural trends than in the tradition of the ancestors. To attract them, the religious mentors present the topic using the conceptual terminology of the time. The concept of the divine sonship articulates the idea of a privileged status of the Jews and at the same time a responsibility that this status requires. This privileged status is traced back to the Exodus story when Israel was chosen as God’s people. As the book was written in diaspora, it also reflects the challenges the Jewish community was facing at that time. It was vital for the older generation to teach the younger generation about their ancestors and their beliefs. At the same time, the Hellenistic settings required Pseudo-Solomon to write in language that the audience spoke and to use the terminology that would yield meaning. The father-son image helps to identify the close relationship between the God and his people, mutual responsibility, and affection.

Powerful texts may have great impacts on the many people who read them. This article examined the biblical allusions found in two Papuan myths and discussed their impacts as seen in the material culture. The books in the Bible that the myths allude to are the Old Testament: Isaiah, Exodus, Genesis, and Deuteronomy and the New Testaments: Luke, John, Mark, and Revelations. The sources suggested that the biblical information might have been heard sporadically by the Sawi/Auyu and the Tabi from earlier Europeans. The formal contacts which brought the Bible, though, came in the 1800s. This means that the impacts of the great biblical stories had not been there long enough to internalize in the people’s lives so as to trigger significant material culture - let alone the highest linguistic diversity. Furthermore, the geographical challenges made it even worse for the people to have to endure the hardship, and made it difficult to obtain healthy, nutritional, and sufficient food sources for the improvement of human resources which would have been necessary for creating significant material culture. Keywords: biblical allusion, Papuan mythology, material culture, Kwembo, Ataphapkon