By Mark J. Boda
The biblical-theological technique Boda takes during this paintings is canonical-thematic, tracing the presentation of the theology of sin and its treatment within the canonical shape and form of the previous testomony. The hermeneutical foundations for this firm were laid through others in prior many years, specifically through Brevard Childs in his groundbreaking paintings. yet A serious Mercy additionally displays fresh methods to integrating biblical figuring out with different methodologies as well as Childs's. hence, it enters the imaginitive area of the traditional canon of the previous testomony in an effort to spotlight the "word perspectives" and "literary shapes" of the "texts taken separately and as a complete collection." For the literary form of the person texts, it areas the "word perspectives" of the dominant expressions and pictures, in addition to a variety of passages, within the higher context of the biblical books during which they're chanced on. For the literary form of the texts as a set, it identifies key subthemes and strains their improvement in the course of the previous testomony canon. The breadth of Boda's learn is either not easy and brave, leading to the 1st accomplished exam of the subject within the twenty first century.
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Extra resources for A Severe Mercy: Sin and Its Remedy in the Old Testament
Bruckner (2001: 182) notes the legal terminology in 20:14, in particular the combination of the verbs “return” (bwv Hiphil) and “give” (ˆtn) (cf. Gen 40:13; Lev 6:4, 25:27; Num 35:25; Deut 22:22; Judg 11:13, 17:3). Many questions have been raised about the purpose of Abimelech’s payment, because he is exonerated in the story. For various solutions to this, see Bruckner (2001: 187–92). However, it appears that, whether he liked it or not, Abimelech had become mixed up in an affair that rendered him vulnerable before God, and so this kind of payment may have been intended to clear him of this guilt.
This appears then to be not merely divine foreknowledge but rather divine control of future realities. 5 The development of this larger theme suggests not only a lack of optimism over human ability to re- 3. See Hauge (2001) for the pattern of theophanic encounter episodes as indications of a formal structure for Exodus 19–40. 4. On this prophetic role, see Miller (1994: 263) and Boda (2001: 186–97). 5. On the motif of hardening in Exodus 1–15, see especially Isbell (2002: 27–45), who notes, “The point being emphasized throughout the narrative is that Yhwh has been in control from the outset, for even references supposedly attributing to Pharaoh the freedom to have chosen his own hardening are quickly explained via appeal to the creating prediction of Yhwh.
34 In the story of Abimelech and in other like stories (Gen 12:10–20), Abraham’s fear “jeopardizes the divine promise and brings misfortune upon his host” (Moberly 1992: 26). A similar pattern will reappear in the story of Isaac in Genesis 26. Abraham’s lack of faith leads to the Hagar-Ishmael debacle in Genesis 16 that again threatens the divine promise. There is divine grace in these events, but they nevertheless result in painful consequences for the family and complicate the fulﬁllment of Yahweh’s plan for Abraham and the nations.
A Severe Mercy: Sin and Its Remedy in the Old Testament by Mark J. Boda