By Cornelis Den Hertog
'I am that i'm' (Exodus 3.14) has been an exegetical puzzle to many generations of biblical students in addition to theologians: is it in regards to the current or the long run, is it approximately God's presence or his hiddenness? Den Hertog argues that such exegetical questions were framed too narrowly, and that this deeply suggestive assertion approximately God should be set in a broader context. First, the assertion needs to be understood in the narrative of Moses' name as a solution to his challenge: how can his being introduced on a considerably new, prophetic challenge be reconciled with the positive aspects of the God of the patriarchs? This publication substantiates the view that the which means of the assertion is intentionally indefinite: 'I could be who i'll be'. In its context, it issues to Yhwh's different face, the potential of his manifesting himself another way from the way in which he's considered. Secondly, the after-history of this article also needs to be thought of, because it has formed our realizing in a single method or one other. This booklet will pay specific recognition to the renderings via the traditional and early sleek types (including the King James Version). the purpose of departure is the Septuagint rendering 'I am the only being', which has typically been linked to the Greek philosophical thought of absolute Being. This rendering, despite the fact that, seems to be to have initially signified God's energetic presence: 'I am the person who exhibits himself to be there'. Thirdly, this primary theological assertion invitations extra a psychoanalytic interpretation. Den Hertog adopts a Lacanian viewpoint, in keeping with which 'I am that i'm' represents an irruption of an 'I' from nowhere, from past ordinary suggestion and expectation. In its context which means in a state of affairs of drawback a brand new orientation is born, one who undermines the pharaonic powers.
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Additional info for The Other Face of God: 'I Am That I Am' Reconsidered
6; 2 Chron. 32-33, respectively. Such a self reference by title puts the public aspect (the official status) of speakers and not their personal aspect at the forefront. See Revell, Designation of the Individual, sec. 3, p. 352 (quoting notably 2 Sam. 20). This observation is borrowed from Georg Fischer, but adapted. 23-25). By its very nature the prologue has a supplementary function. It prepares the narrative by telling about an important development on the ground (the death of the king of Egypt but without any change in the situation of the Israelites) and its sequel in heaven (God taking notice of the situation).
12. The action of the persons concerned sometimes holds a prominent place. 40 As pointed out there, in such cases the action of Yhwh is always implied (cf. v. 12 with vv. 4, 7). 29, treated in the previous section, also points in that direction by the explicit emphasis on Yhwh’s action afterwards in v. 31. All these cases argue in favour of the view that the serving on the mount in Exod. 12 presupposes the guidance of Yhwh to this place. 4; cf. 17-18). 41 His being-sent may even be the central issue.
17) (Zoetermeer: Boekencentrum 1996), pp. 85-129. The exegesis there evolves through the exposition of a critical, syntax- and context-orientated classification of existing exegeses of Exod. 14a. 14a and its Context’, CBQ 64 (2002), pp. 213-28. However, it revises most of it more or less substantially, expanding some discussions even considerably. See Schmidt, Exodus, I, pp. 130-34, cf. 168-79; Andrés Ibáñez Arana, ‘Ex 3,14a, explicación de un nombre singular: YHWH’, Estudios bíblicos 57 (1999), pp.