Author(s)
Frizzell, LawrenceKeywords
PrayerForeigners
Babylonian Exile
Gen 17
Gn 17
Exodus 2
Ex 2
Exodus 3
Ex 3
Exodus 4
Ex 4
Exodus 7
Ex 7
Exodus 11
Ex 11
Exodus 12
Ex 12
Deuteronomy 20
Dt 20
Deuteronomy 23
Dt 23
Ruth 4
Ps 106
Psalm 106
Isaiah 51
Is 51
I kings 8
1 Kg 8
Tobit 3
Daniel 6
Dn 6
gods of Egypt
Marduk
covenant
temple
Solomon’s Prayer
nokry
Isaiah
Micah
Haggai
Zechariah
Psalms
Biblical Studies
Christianity
Ethics in Religion
Jewish Studies
Religious Thought, Theology and Philosophy of Religion
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http://scholarship.shu.edu/religion-publications/147https://works.bepress.com/fatherlawrence_frizzelldphil/24/download/
Abstract
This survey of the Hebrew Bible is far from exhaustive but it may provide an insight into an important facet of Jewish-Gentile relations. All human beings are created in the divine image and likeness (Genesis 1:26-28) and are obliged to render thanks-and-praise (the "ascending" blessing) in response to the gift of life. They should adore their Creator and, quite spontaneously, call for help in times of danger, temptation and other situations when human weakness is all too evident. The prophets and psalmists laid the foundation for hope that good will prevail over evil intent among God's Creatures.Date
1992-01-01Type
textIdentifier
oai:scholarship.shu.edu:religion-publications-1147http://scholarship.shu.edu/religion-publications/147
https://works.bepress.com/fatherlawrence_frizzelldphil/24/download/
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Un Éxodo entre muchos otros Éxodos [An Exodus among many other Exodus]Vieira Sampaio, Tânia Mara (DEI - RECU, 1997)"El artículo se propone leer el conjunto formado por Exodo 1-15 bajo el prisma de la valoración de la cotidianidad como el lugar de la experiencia humana. Esto permite proponer como eje el carácter provisional, fragmentario y transitorio inherente al aspecto relacional de la corporalidad en el mundo. En este sentido, la experiencia inacabada, llena de sorpresas, reflejada en una estética de pasaje y de des-instalación que es el éxodo, en la vida de quien lo enfrenta, rompe con el tratamiento del éxodo como una experiencia acabada." "The article is intended to read the complex formed by Exodus 1-15 under the prism of daily life valuation as a place of human experience. That allows us to propose the provisory, fragmentary and transitory feature as an axis, inherent to the relational aspect of corporality in the world. In this sense, the unfinished experience, full of surprises, reflected in a passage and dis-installation statics, which is exodus, in the life of those who face it, breaks with the treatment of Exodus as an accomplished experience"
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An other-typological illustration of the Exodus story according to Dr King’s perception of universal reconciliation in his sermon on Exodus 14:30Sunggu Yang (AOSIS, 2016-06-01)The article contends that Dr King makes an <em>other</em>-typological illustrative use of the Exodus story in his preaching – one of the most significant biblical narratives that the Black church in the US holds dear. This peculiar use of the Exodus story differentiates itself from the conventional typological understanding and use of the same story in the Black church’s history. While in the latter the Exodus story has a symbolic meaning of the irreconcilable conflict between the oppressed and the oppressing reality, in the former the same story contains a spiritual lesson that what is really hoped for in the midst of the seemingly irreconcilable racial and social conflict is compassion, liberation, and reconciliation for both parties involved. This article, by examining a representative sermon of Dr King on the Exodus story, shows that his <em>other</em>-typological illustrative approach originates from his fundamental theological ideal of universal reconciliation.
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The Exodus and the spade: The impact of archaeology on the interpretation of the book of ExodusH.L. Bosman (AOSIS, 2002-11-01)The interpretation of the book of Exodus is used as an example of the different ways in which archaeological discoveries influenced the course of biblical exegesis. Special emphasis will be placed on matters such as the Amarna letters and the Habiru, Merneptah Stele and the date of the Exodus and the Egyptian background of the Exodus. In conclusion it will be argued that critical dialogue and mutual respect must exist between archaeology and biblical studies. The theological interpretation of biblical texts is inevitably an interdisciplinary endeavor and archaeology is an academic discipline that must be part of the critical dialogue with biblical exegesis.