The Pentateuch: Exodus–Deuteronomy

Abstract

The Pentateuch:Exodus–Deuteronomy Christopher T. Begg, Fred W. Guyette, Thomas Hieke, Joseph E. Jensen, and Paul R. Redditt 329. [Exodus 5–12] Rainer Albertz, "Die Plagen-Auszugs-Erzählung: Ex 5–12 zwischen Endtextexegese und Fortschreibungsmodell," Pentateuchstudien, 121-37 [see # 710]. A.'s study of the "plague-exodus narrative" segment in Exodus 5–12 unfolds in four parts. First, he reviews the findings of synchronic scholars who have highlighted the well-structured character of this material and its movement toward a dramatic climax with the killing of the Egyptian firstborn. Thereafter, A. focuses on the problem of the precise delimitation of the above segment, given the variety of "competing" textual signals that point toward different beginnings and endings of the segment. Next, he critically surveys recent diachronically oriented studies of the passage, noting their tendency to assign ever larger portions of this to late redactional hands and to posit multiple, small-scale "supplementations" (Fortschreibungen) within it. Against this background, A., in the final section of his essay, briefly presents his own "slimmed-down" proposal for the formation-history of Exodus 5–12, this featuring a base narrative that underwent three successive stages of amplification at the hands, respectively, of the Exodus redactor, a first P redactor, and a later Deuteronomistic redactor.—C.T.B. 330. [Exod 6:23; etc.] David Fried, "Discerning Nashon's Character from Textual and Intertextual Nuance," JBQ 46 (2018) 169-78. Nashon could so easily escape our notice, but we can profit from his example of bravery and devotion. Exodus 6:23 says he was found worthy enough to marry the sister of Aaron, and he is mentioned again in Numbers 7 as a tribal chieftain. According to the Talmud and Midrash (Mechilta, Beshalach 5; Pirkei d'Rabbi Eliezer 42; Exodus Rabbah 13) when Moses was leading the people out of Egypt, they came to the Red Sea with Pharaoh's soldiers in hot pursuit, but no one would dare set foot in the water. Who was the first brave soul to do that? Nashon went in first, and then the rest of the Hebrews followed and the waters parted. Later on, after Moses built the Tabernacle in the desert, Nadab and Abihu [End Page 100] perished when they made mistakes in performing the rituals prescribed by the Lord. When the people saw this, they were all afraid, and no one wanted to be "next." But Nashon stepped forward with his own quiet form of courage and performed the sacrifice without being harmed.—F.W.G. 331. [Exod 10:21-22] Stanley Schneider and Morton Seelenfreund, "The Plague of Darkness: Hysterical Blindness?" JBQ 46 (2018) 179-88. In Exod 10:21-22, there is a description of the ninth plague, the plague of darkness. This darkness is thick enough to be "felt." Its purpose was to incapacitate the Egyptians so that normal life would stop and the economy of Egypt would grind to a halt. From a medical and psychological point of view, we ought to consider the possibility that this was a case of hysterical blindness. Isaac Abravanel (1437–1508), e.g., thought the Egyptians' collective blindness could be explained by fear; they had already experienced eight plagues and were filled with dread at the expectation that there was more to come, to such an extent that they temporarily lost their sight.—F.W.G. 332. [Exodus 12] Hans-Christoph Schmitt, "Nomadische Wurzeln des Päsach-Mahls? Aporien bei der Rekonstruktion einer Vorgeschichte der Päsach-Feier von Ex 12,1-13*.28," Ästhetik, sinnlicher Genuss und gute Manieren, 241-62 [see #720]. It is difficult to find an old nomadic tradition behind the Passover account of Exodus 12. Here, the Pg text (12:1, 3aα b, 5, 6b-8a, 8b*, 9-13, 28) presupposes sedentary conditions (see 12:4, 7). Nor is it possible to reconstruct a pre-P nomadic ritual in 12:1-13*. Finally, 12:21-23(24-27) constitutes a post-P expansion (cf. the postexilic conception of a "destroyer angel" in 12:23). [Adapted from published abstract—C.T.B.] 333. [Exod 13:19; etc.] Christoph...