Project topics and materials
Get Complete Project Material File(s) Now! »
EXPLORING SOME OF THE SCHOLARLY DISCUSSIONS ON OUR CURRENT TOPIC
“THE APPLICATION OF THE EXODUS DIVINE-PRESENCE NARRATIVES AS A BIBLICAL SOCIO-ETHICAL PARADIGM FOR THE CONTEMPORARY REDEEMED”.
A search on the University of Pretoria’s database, under Catalogue and Sabinet, has shown that there is no completed or current research on the above topic as a whole.
ON THE TOPIC OF DIVINE PRESENCE.
On the topic of divine presence, however, there is much done. These works have greatly influenced the discussions herein.In the discussion on Pentateuchal concepts of the presence of God, Clements(1978) shows that God is present for his people and for his people alone. That presence is an indication of their blessedness and success among the nations.
That presence was also indicative of the relationship of Israel with a holy God. God’s ineffable presence is linked with the tokens of light and fire. These at the same time affect the salvation for God’s people through the cloud and the fire of his presence. Later that presence is depicted by the shikinah in the sanctuary of the tabernacle. God’s presence is an indication of his approval of those to whom he appears. The presence was sought in order to worship acceptably.
Eichrodt (1967) observed that the appearances of God are beneficent in its nature. The different forms of God’s self-revelation, or manifestation, or disclosure, have mainly a two-fold purpose; namely, its beneficence to God’s people or its magnificence in the show of his glory. He deals in fair depth with the aspects of theophany, kabod, and the Name Yahweh. For him all these we are to understand, as expressions of God’s presence, and those, especially the last mentioned two, are expressions of his relationship with his people, which demanded a moral identity unique to Israel.
Zimmerli (1976:3-13) skillfully shows the “double beginning” in relation to the main appearances of God, first to Abram, and then to Moses. The first beginning of Israel as God’s People was marked by his appearance to Abram, and the second beginning by his appearance to Moses introducing himself as Yahweh. For him these appearances held significance, not only for these two men as individuals, but God showed himself as the author of the nation Israel, who bears his Name. The Name has great significance in a relationship marked by God’s presence. God is also the God of Sinai, the place that gave Israel its Covenant relationship with God. Sinai is a place of God’s personal presence; at which instructions for later depictions of God’s presence (Tabernacle and Ark) are given. These were central to Israel’s cultic and ethical response.
Westermann (1978) focuses on the difference between epiphany and theophany as modes of Old Testament revelation of God. The former, for him, is an expression of God acting, while the latter is an expression of God speaking.
These are the two main forms of God’s presence expressed in the Old Testament and can be demonstrated throughout. He is however correct to show that God’s speaking, especially to individuals, is not restricted to theophany. He may speak without appearance (which does not preclude God’s presence in such cases) in many different ways, e.g. “God spoke to Abraham”, or through a dream as in the case of Jacob (Gen. 28.10ff) when he recognized that God was there.
Table of Contents
- Declaration
- Acknowledgements
- Dedication
- Summary
- Topic Title
- Preface
Chapter 1. Categories of Presence
1A. Exploring some of the Scholarly Discussions on the Topic of Divine Presence.
1B. The Categories of Divine Presence – in general
1C. The Categories Explored
1D. A Look at the Divine-Presence Narrative Pericopes in the Book of Exodus
Chapter 2. The Exodus Narratives of Presence and Redemption.
2A. Ex. 3:1–4:17; The Concerned God is Present, and Introduces Himself.
2B. Ex. 5:22–6:13; The Present God Promises Deliverance.
2C. Ex. 13:17–14:31; The Present God Delivers His People.
2D. Ex. 19:1 – 25; Preparation for God’s Covenanting Presence.
