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Hebrew Studies 41 (2000) 270 Reviews (Grand Rapids, MI: Zondervan Publishing House, 1994), pp. 76-87. The last portrait of David covered by Steussy is the one found in the Psalter. After a concise and very helpful introduction to the Psalms in general, she focuses upon specific psalms speaking about David, including some more general royal psalms (pss 2, 18, 20, 21, 45, 61, 72, 78, 89, 101, 110, 122, 132, and 144). She also suggests to read the "I" of the psalms referring to David either as a reference to the king himself, the community (in a collective sense) or the individual Israelite (p. 173)-a suggestion which needs to be checked in each specific context. Furthermore, a useful diagram is included (p. 187), describing the sequential and the horizontal movement involving different interpretive strategies. A similar illustration is included to summarize the fmdings of the book in a visual manner-again very helpful and didactical, although it is not entirely self-explanatory. In conclusion , I think Steussy has provided a good introduction to the discussion about David, although the methodological reservations to her approach remain to be solved. I liked her succinct summaries at the end of each chapter and also the graphics included in the final part. As with every book written for a general educated audience the balance between giving too much without overwhelming is difficult to accomplish. Steussy has mostly succeeded in this, although some sections (e.g., pp. 14-15) would be too complex for a general audience. Gerald A. Klingbeil Universidad Peruana Union Nona, Lima, Peru BOUND FOR FREEDOM: THE BOOK OF EXODUS IN JEWISH AND CHRISTIAN TRADITIONS. By Goran Larsson. pp. xvii + 334. Peabody, MA: Hendrickson, 1999. Cloth, $24.05. Good introductions to the book of Exodus by loyal religionists are extremely rare, and there is no fonnula guaranteeing their success. Still, elements of rabbinic know-how, what made the commentaries of U. Cassuto, M. Greenberg, N. Leibowitz, J. Milgrom, and N. Sarna memorably Jewish, certainly do not hurt, and Goran Larsson delivers them in abundance, circumscribed with a subtle line of Christian allusion, interpretation, and theology . Bound for Freedom (original Swedish edition published in 1993) Hebrew Studies 41 (2000) 271 Reviews covers chapter by chapter the interwoven themes of revelation, redemption , relationship, and remembrance in the book of Exodus. Here he shows his indebtedness to classic rabbinic thought, Philo, Josephus, and his knowledge of Ancient Near Eastern texts and traditions. In addition, multiple sentences are signaled out for elements of style, further clarification, heightened emphasis, etc. Also, ubiquitous footnotes COlUlect sentences to sentences, parts to whole, book to books. In a word, Larsson's chapters are written in religious friendly prose: spiritually informative, evocative in hermeneutics, less interested in critical scholarship that parses Shemot into strands and schools and more concerned in the whole Torah that instructs in moral values and fellowship. Larsson (Jerusalem Center for Biblical Studies and Research) has set for the Christian reader a difficult but commendable task: proclaim core Christian dogma (Easter faith) and dicta ( Jesus "the living bread that came down from heaven" [John 6:51] is the savior of Israel) without a hint or utterance of anti-Judaism. Likewise, to the Jewish reader, it is suggested be aware and sensitive to claims of Christian identity that are derived from the Exodus narrative. For the most part, the author penetrates the wall of separation and suspicion of "law and grace" and enables the believer in the Second Testament to appreciate the Story of Freedom fully in terms of Judaism, that is to say, in accordance with the teaching of Moses and the exegesis of the sages of Israel. Alongside-not in place of.-the Jewish insights , the how and why of the Christian relationship to the Sinai covenant is presented in the Christian spirit of scriptural inspiration and tradition. A strong sign that centuries-old "teaching of contempt" is not doable for Christians in dialogue with Jews, where a shared biblical tradition is the surest sign that the stumbling blocks of religious intolerance can be overcome . Take lex talionis, for example. Three times the Pentateuch mentions the legislation of lex taliones (the...


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