An examination of the presence of theophanic scenes in the final form of the Pentateuch, which argues that rather than there being a single, over-arching theophanic "type-scene" there are multiple such scenes which reflect the individual theological tendencies of the biblical books within which they appear. The Genesis type-scene revolves around YHWH's promises in crisis situations (i.e., YHWH only appears when there is a crisis or threat to the Abrahamic promise). The Exodus type-scene typically includes the appearance of YHWH's dangerous fiery presence (Kabod Adonai), a communal setting, and divine action constituting or preserving Israel as a people in preparation for the Abrahamic inheritance. In Leviticus the theophanies augment the Exodus type-scene with a liturgical setting where a specific priestly action brings forth a theophanic response. DeLapp then shows how Numbers recontextualizes each of the preceding type-scenes as it retells the exodus narrative post-Sinai. When read synchronically the three type-scenes build on each other and follow the developing narrative logic of Israel's larger story. Deuteronomy then re-reads the Exodus type-scene (and indirectly the Genesis type-scene) to ensure that later readers read the theophanies appropriately (i.e., YHWH only appeared as "formless" and shrouded in "fire").

This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a "Davidic social imaginary" (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the "gap" in ways that accord with their own socio-historical experiences.

This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a "Davidic social imaginary" (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the "gap" in ways that accord with their own socio-historical experiences.

An examination of the presence of theophanic scenes in the final form of the Pentateuch, which argues that rather than there being a single, over-arching theophanic "type-scene" there are multiple such scenes which reflect the individual theological tendencies of the biblical books within which they appear. The Genesis type-scene revolves around YHWH's promises in crisis situations (i.e., YHWH only appears when there is a crisis or threat to the Abrahamic promise). The Exodus type-scene typically includes the appearance of YHWH's dangerous fiery presence (Kabod Adonai), a communal setting, and divine action constituting or preserving Israel as a people in preparation for the Abrahamic inheritance. In Leviticus the theophanies augment the Exodus type-scene with a liturgical setting where a specific priestly action brings forth a theophanic response. DeLapp then shows how Numbers recontextualizes each of the preceding type-scenes as it retells the exodus narrative post-Sinai. When read synchronically the three type-scenes build on each other and follow the developing narrative logic of Israel's larger story. Deuteronomy then re-reads the Exodus type-scene (and indirectly the Genesis type-scene) to ensure that later readers read the theophanies appropriately (i.e., YHWH only appeared as "formless" and shrouded in "fire").