Volume 3, Issue 1, 2011
Articles published in the latest issue of Studia Biblica Slovaca
Moses' Intercessory Prayer in the Book of Exodus
Sidonia HORŇANOVÁ
volume 3, issue 1, 2011, pages 1-16
DOI: https://doi.org/10.64438/sbsHOFC7758
Abstract
The paper deals with Moses’ intercession for Israel after the apostasy of the Golden calf (in Ex 32). Moses is expressed not only as a law giver but also as a genuine prophet who „stands in the breach“ and intercedes for sinful people. The study begins with literary and historical-critical analysis of the chs. 32-34 that were structured into a compositional unit in one of the final stages of the development of the book of Exodus. Its main goal is elaboration of exact exegesis of two of Moses’ intercessions in v. 7-14 and v. 30-34 and also of two divine responses in v. 14 and v. 33-34. Special attention is paid to the meaning of Moses willingness to be blotted out from the heavenly book in Ex 32, 32. In according to the modern research the text does not necessarily contain the idea of vicarious sacrifice. Finally the relationship between Moses’ prayers and two divine responses is investigated in their canonical context. It is concluded that divine respond in verse 14 does not necessarily stands in tension or even contradiction to divine response in verse 33-34.
Does 2 Tim 3:8-9 Draw upon a Tradition Related to Ex 7:8-13?
Jozef TIŇO
volume 3, issue 1, 2011, pages 17-24
DOI: https://doi.org/10.64438/sbsHOYD9468
Abstract
In exegetical literature it is often suggested that the author of 2 Tim 3:8-9 used the book of Exodus for a presentation of its own theological message. Such interpretation argues that Jannes and Jambres are identical with those magicians who competed with Moses in the Egyptian palace (Exod 7:10-12). The present paper summarizes the extra-biblical evidence about Jannes and Jambres, and tries to sketch, at least hypothetically, a development of the given tradition. At the same time it is argued that the alleged connection between 2 Tim 3:8-9 and Exod 7:10-12 is unlikely.
Intentional wordplay in Ex 7:11-12
Peter JUHÁS
volume 3, issue 1, 2011, pages 25-29
DOI: https://doi.org/10.64438/sbsHSBT7179
Abstract
This article deals with possible connection between ~h,yjeh]l;B. (by their magic arts), an interpolated form (~h,yjel’B. > ~h,yjeh]l;B.) present only in Ex 7,11 – evoking the idea of consuming or swallowing (The root jhl contains the idea of flame and as a verb it has meaning of burn (qal) and devour, scorch (pi.), but also swallow up /in Ps 57,5 as jhl II/.) – and [l;b.YIw: (But [Aaron’s staff] swallowed up) of the following verse. The author/redactor of this narration could have produced the mentioned connection on the ground of flexibility of the grapheme {h}/phoneme /h/, using it as a linguistic device. The reason for that would be a desired irony, for whose expression in the Hebrew Bible the word-play or double entendre can beside other devices be used.
Witchcraft and the Death Penalty (Ex 22:17)
Fides Iveta STRENKOVÁ
volume 3, issue 1, 2011, pages 30-47
DOI: https://doi.org/10.64438/sbsHSIS4395
Abstract
The object of this study is the legislative statute concerning the magic (Ex 22:17), included in the Book of the Covenant (Ex 20:22–23:33). The short, yet difficult verse 17 has been translated and interpreted in different ways, sometimes in order to alleviate the severe sentence, the death penalty, given to the person practicing witchcraft. The first part of the study points out that the object of the prescription, which is grammatically formulated as the feminine participle, is not the woman herself, but the activity in itself. Likewise, the death penalty points to the nature and essentiality of the prohibition of practicing magic. The second part of the contribution, based on Ex 22:17, tries to see the impact that the statute had in the biblical tradition. In the texts of 2 Kgs 9:22 and Nah 3:4 we find a keyword – the verbal root @vk – and the practice of witchcraft is formulated as a cause of Jezebel’s death and of the destruction of the personified city of Nineveh. The intertextual analysis illustrates that these texts are the allusions to the statute concerning witchcraft (Exod 22:17), and at the same time, they present an extended understanding of it.
The Motif of the Promised Land in the Book of Exodus
Mykhaylyna KĽUSKOVÁ
volume 3, issue 1, 2011, pages 48-71
DOI: https://doi.org/10.64438/sbsHSQZ3700
Abstract
The paper deals with the Promised Land theme as it is presented in the Book of Exodus. Its aim is to show the way of developing of the Promised Land motif in this biblical work with a help of analysis of fragments which contain references to the Promised Land. This step precedes information about the position of the occurrences in the structure of the Book of Exodus (based on the outline proposed by J.L.Ska) and a short presentation of their context. Statements are analyzed in three groups which have the idea of memory in common. The first group consists of texts speaking of God’s memory. They present the Promised Land as an object of God’s promises and His covenant with the patriarchs of Israel. As such it stands behind the Exodus event and becomes the aim of it as well. The second group of texts speaks of liturgical memory of Israel, in which the Promised Land is shown as a place where Israel has to celebrate the memory of Exodus. This practice is a way to reviving of the faith in YHWH and developing of correct attitude to the gift of the Promised Land. In the last group of texts that focus on memory understood as respect for the laws of God, the Promised Land is seen as an area of implementation of service of God, which ensures His blessing for Israelites on it.
Early Christian Schools and Their Interpretation of Some Themes from the Book of Exodus
Daniel Slivka
volume 3, issue 1, 2011, pages 72-85
DOI: https://doi.org/10.64438/sbsHSVU1951
Abstract
The Book of Exodus was very popular in Early Christian interpretation. Everybody from fathers of Church wrote commentary, homily or scholion about it. For this period of time was typical allegorical and typological interpretation of Bible. According the text of Scripture they were looking for a lot of meanings for Christian life. The basic was formed by two exegetical institutions. One is School of Antioch and second one is School of Alexandria. Fathers of Alexandria supposed that every sentence of Old Testament was interpreted to person of Jesus Christ. Interpretation of Old Testament in Patristic period used Christological relecture of Text of Old Testament in the Church.
A View of Egypt and the Land of Goshen from the Perspective of the Mid-16th Century BCE Exodus
Ľubomír PODHORSKÝ
volume 3, issue 1, 2011, pages 86-114
DOI: https://doi.org/10.64438/sbsHUBT1387
Abstract
From comparing the biblical indications on Canaan of the Conquest with the extra-biblical data (the absence of the Egyptians in the country, the Amorites as the dominant element, heavily fortified towns, the distribution of the various power centres in the country, the character of general destruction) I believe the Exodus happened in ca. 1550 BCE. By looking at this time in Egypt, the city of Ramzes could be the Hyksos „Avaris“ (only having a „katachronistic“ name) and the city of Pithom Tell er-Retabeh or Tell el-Maskhuta in the Wadi Tumilat. The wadi at that time and earlier was an ideal place for the semi-nomadic population. Also some contemporaneous finds from Tell el-Maskhuta are interesting. The wadi’s sites may have been abandoned earlier for mysterious reasons than the rest of the Hyksos sites. The Exodus-related pharaohs could be the Hyksos „Khayan“ and „Maaibre“, having some similarities to „Iannes and Iambres“ (2 Tim 3,8).
Reflection on Vocation and Election in the Book of Exodus
Dominik BERBERICH
volume 3, issue 1, 2011, pages 115-121
DOI: https://doi.org/10.64438/sbsHUFV7881
Abstract
The reflection focuses on two important biblical concepts: vocation and election. The first part of the reflection concentrates on the significance and content of the two concepts. The second chapter examines the vocation in the Book of Exodus. The next chapter is dedicated to the election in the Book of Exodus. The last part includes a brief note about the personality of Moses. The reflection underlines the main meaning of vocation and election: God’s love to everyone.
Biblica 91 (2010)
Jaroslav MUDROŇ
volume 3, issue 1, 2011, pages 122-124
DOI: https://doi.org/10.64438/sbsHVFP3787