Everything Belongs to Me: Holiness, Danger, and Divine Kingship in the Post-Genesis World
The biblical concept of holiness continues to be a subject of debate among scholars, in several respects. These include the basic meaning of ש ד ק, the relationship between holiness and danger, and the morality or amorality of the holy. This article offers a fresh examination of these issues. In a...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2010
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| In: |
Journal for the study of the Old Testament
Year: 2010, Volume: 35, Issue: 1, Pages: 31-62 |
| Further subjects: | B
Gen. 32.25-33
B Holiness B Exod. 4.24-26 B Danger B Biblical Theology B Yahweh as king B Genesis B divine jealousy |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a The biblical concept of holiness continues to be a subject of debate among scholars, in several respects. These include the basic meaning of ש ד ק, the relationship between holiness and danger, and the morality or amorality of the holy. This article offers a fresh examination of these issues. In addition, the article assesses the significance of the fact that the root ש ד ק is almost totally absent from the book of Genesis. While aspects of holiness are anticipated in Genesis and intimated by several characters, the lethal danger presented by the holy enters the biblical world only in the book of Exodus, where it is intimately connected to Yahweh’s taking on the role of Israel’s exclusive divine suzerain. After this change is discussed in general terms, two specific events which illustrate this difference are examined, one which takes place before the initial mention of holy ground in Exodus 3 and one which occurs shortly after. In each instance God attacks the person to whom he appears. In the first case, the patriarch Jacob successfully wrestles a blessing out of God. In the second, Yahweh seeks to kill Moses (or one of his sons). This article concludes by examining the ways in which scholars have attempted to explain the theological differences between Genesis and later books. Such explanations must take into account the new character traits Yahweh displays after Genesis, including the relationship between his deadly wrath and his need to guard his prerogatives as the holy and jealous divine king to whom everything under heaven belongs. | ||
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