By R. W. L. Moberly

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Extra resources for At the Mountain of God: Story and Theology in Exodus 32-34 (JSOT Supplement)

Example text

It constituted an important part of the criticism of I. Engnell and the Scandinavians against the documentary hypothesis. 50 But in the absence of a thorough demonstration of what standards of consistency can reasonably be expected of Hebrew narrative, this point lacks cutting edge. Three examples of this problem may be given. The first is of historical interest as it is from the work of Richard Simon, the founding father of modern biblical study. In his Histoire critique du Vieux Testament, Simon sought to show that Moses could not have been the sole author of the Pentateuch.

If it appears that no historical basis can plausibly be maintained in terms either of the evidence of the sources or of the literary genre, then this constitutes an issue for one's understanding of the relationship between theology and history, a question which requires separate treatment. It has not yet been possible to proceed to the stage of drawing conclusions about the historical worth of the traditions in Ex. 32-34, for much preliminary groundwork remains to be done. But the general tenor of the arguments in this study is to allow at least a greater openness to the possibility of discerning underlying historical events than is often the case.

5 With a knowledge of these presuppositions, it is now possible to turn to the interpretation of Ex. 32-34. 45 At the Mountain of God Ex. 32:1-6 The opening paragraph sets the scene and describes the sin of Aaron and the people. The truculent mood of the people is conveyed by their emphatic imperative to Aaron, "Up, make us ^eloh im", and by the threatening implications of the expression "to gather to" (qhl c l, cf. Num. 16:3, 20:2). The people exert pressure upon Aaron. Although Ex. 6 The rapid succession of verbs in v.

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