Expert answer:Azusa Pacific University Story in Exodus Bible Que


Solved by verified expert:Read Exodus 1 – 18First, share 7 things about the story in Exodus 1–18 that you find interesting.In what ways might we say that women save the day in Exodus 1–18? Try to list all of the examples in the text.Offer a definition of what it means to “fear God” (Ex 1:17, 21) that is based on the actions of the midwives in Exodus 1:8-21.According to what God tells Moses in Exodus 6:2-3, did the patriarchs know God by the name Yahweh (“the LORD” and “GOD” in English translations) in Genesis? Contrast this statement with Genesis 4.26 and 15.7, where people in the story use the name Yahweh. What do you think of this phenomenon?Which is the first plague the Egyptian magicians cannot duplicate?Does God do anything that surprises you in these chapters?Share four (4) things that Frymer-Kensky says on Saviors of the Exodus” (Part I. Victors) that you find interesting and/or helpful. Briefly explain each selection. (In other words, what do you find interesting and/or helpful about each statement/idea?) Remember to use APA citations.Watch this 5-minute clip of a lecture on Pharaoh by Brueggemann (Links to an external site.)Links to an external site.. Identify his main points (in a list).After watching the interview with Stavrakapoulou (see the Multimedia) and reading Mann’s response to the student, offer a paragraph response of your own. Your response can be to Stavrakapoulou, to Mann’s response to the student, or to both!After reading Psalm 19 & ALL of Psalm 119, answer the following prompts:How does the psalmist describe the torah of Yahweh (NRSV “law of the LORD”)? Share at least five (5) attitudes that the psalmist has regarding the torah. HINT: Look also at words that are a part of Yahweh’s torah, such as “ordinances,” “precepts,” and “commandments.” Also, in addition to noting the adjectives describing the torah, look for what the torah of Yahweh does.In one or two sentences, summarize how the psalmist feels about the torah of God. In your experience, do Christians share the psalmist’s feelings about the torah? Why or why not do you think this to be the case? (Note: if you don’t have any experience observing Christians in this capacity, simply say so.)Read Exodus 19-23; Leviticus 19; Numbers 20:1-13; 27:1-11. Respond to the following discussion prompts:List seven (7) examples in this Scripture reading of the situational aspect of God’s torah. In other words, identify examples that demonstrate how God’s teachings may be tied to and even shaped by the realities of Israel’s life. Your examples should cover all four passages listed above.One of the major themes of the teaching (torah) in this week’s Scripture reading involves the responsibility of the Israelites to look out for the interests of their neighbors and particularly for the marginalized. List five (5) examples of this theme as you can find from these passages.Share 3 ideas on Exodus 21 (“How to Sell Your Daughter as a Slave?”) that you find helpful and/or interesting.What does it mean to say that Jesus “fulfills” the OT?

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Dr. Mann’s response to
student and Dr. Stavrakopoulou’s interview
Hi [Student]!
Thanks for sending me the link to that video! I find Francesca
Stavrakapoulou to be engaging and intelligent, and I agree with
many of the details she brings up. (For example, I’m comfortable
with the idea that the story of Jonah with the fish never *factually*
happened, even though I also think it could have happened. Her
understanding of Leviathan and the “sea monsters” fits with
Psalm 74, and the theory that Genesis was written during the
Babylonian exile is not shocking.)
Where I differ involves hermeneutics, how Stavrakapoulou interprets the data. For example, she thinks that if Jonah wasn’t historically swallowed by a fish then the story cannot be true. But I think
that God could have inspired that story to say true things to the
ancient audiences who needed to hear this narrative. You also
might recall my talk on the historicity of the Exodus in class, and
how some scholars dismiss it as an historical even because of the
lack of evidence. For this story, I do think it is important that the
Exodus happened historically (unlike the story of Jonah), because
of genre as well as the way in which the rest of the OT places its
faith in Yhwh on the Exodus really happening. But I can’t prove
that it happened. And this scholar can’t prove that it didn’t! Notice
that the second or third time that she is pressed on whether Moses existed she qualifies her position with “probably not.”
So I am willing to concede that from a hermeneutics standpoint,
my Christian commitment to the text influences the ways in which
I interpret what I see in the text. In the same way, Stavraka-
poulou’s atheist interpretation affects how she interprets the stories, and she is quite proud of it. One big difference seems to me
that I am willing to believe that the writers of the OT really did experience a relationship with God. She obviously does not accept
this, but sees the importance of the Bible to be its importance to
western culture.
Near the end of the video, I notice that Stavrakapoulou tries to
distance herself from Richard Dawkins, the most famous atheist.
(I showed a Dawkins clip to our class in our talk on Genesis 1.)
But Stavrakapoulou makes the same mistake as Dawkins does
when she suggests that sexism and patriarchy are the fault of the
biblical text. As if to say that if we didn’t have the Bible, then the
world wouldn’t have sexism and patriarchy. I find that line of thinking to be absurd. I do, however, agree that the Bible has been
used to advance such problems, but I insist that this is a misuse
of Scripture.
The conversation of the historicity of stories in the Bible is one
reason for why I always try to emphasize to Christians that the
starting point of our faith is not in the historical value of each and
every Bible story. Our faith is based on the historical value of
ONE Bible story, Jesus dying and rising again. And all of the stories in Scripture are important because they help us to understand
Jesus. So in the Bible there are stories that are factual, stories
that are fictional, and stories that have some of both. But all of the
stories are inspired by God and useful for teaching, correcting,
training, and equipping us in our faith in Jesus (so what Paul tells
Timothy in 2 Timothy 3:14-17).
Oh, and I notice that Stavrakapoulou doesn’t like Paul, but that
position also is not new to modern theologians! For that, I think it
comes down to understanding what Paul is trying to do in his situation, and how Paul is trying to share about Jesus in a Greco/Roman world. This is as opposed to thinking that Paul is trying to set
up the kingdom of God on earth with his letters…
I hope this helps!
Prof Mann

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