^{page 455 note 1} Wright, G. Ernest, God Who Acts, p. 84.Google Scholar

^{page 455 note 2} Barr, James, Old and New in Interpretation, pp. 67ff.Google Scholar

^{page 455 note 3} Wright, op. cit., p. 108.

^{page 456 note 1} This is more evident in the patriarchal stories, but is also true in some measure of the exodus story; see Wright, Biblical Archaeology, chs. iii and iv.

^{page 457 note 1} What follows draws largely on Marc Bloch, The Historian's Craft, which was introduced to theological discussion in T. A. Roberts, History and Christian Apologetic.

^{page 458 note 1} Dodd, C. H., The Kingdom of God and History (Church, Community arid State Series III), p. 22.Google Scholar

^{page 458 note 2} e.g. Butterfield, H., Christianity and History (Fontana ed.) p. 98.Google Scholar

^{page 458 note 3} The Problem of the Hexateuch, p. 192f.

^{page 459 note 1} ‘Pre-Islamic Arabic historical traditions and the early historical narratives of the Old Testament’, JBL, lxxxvii (1968), p. 21.Google Scholar

^{page 459 note 2} e.g. Wright, , The Old Testament against its environment, p. 71.Google Scholar

^{page 459 note 3} Thomas, D. Winton (ed.), Documents from Old Testament Times, pp. 196ff.Google Scholar

^{page 459 note 4} Erman, A., The Ancient Egyptians, p. 42.Google Scholar

^{page 459 note 5} ibid., p. 285.

^{page 459 note 6} ibid., p. 307.

^{page 459 note 7} Documents from OT Times, p. 51.

^{page 459 note 8} ibid., p. 66.

^{page 459 note 9} ibid., pp. 52, 61f, 68.

^{page 459 note 10} Documents from OT Times, p. 92.

^{page 460 note 1} Pittenger, Norman, ed., Christ for us today, p. 32Google Scholar; cf. the paper by Smith, J. M. Powis, ‘The Chosen People’, AJSL, xlv (1928–1999), pp. 73ffGoogle Scholar, mentioned by Rowley, , Biblical Doctrine of Election, p. 16fGoogle Scholar; Brandon, S. G. F., History, Time and Deity, p. 106f.Google Scholar See now especially Albrektson, B., History and the Gods (Lund, 1967).Google Scholar

^{page 460 note 2} Faith and History, p. 115.

^{page 460 note 3} ibid., p. 25.

^{page 460 note 4} ‘In Jesus Christ we affirm the presence and action of God as well as the effort and achievement of a man’ (Declaration of Faith, Congregational Church in England and Wales, section I, para. 5).

^{page 461 note 1} e.g., Marsh, John, The Fulness of Time, p. 39Google Scholar, referring to K. Galling, Die Erwdhlungstraditionen Israels.

^{page 461 note 2} Rowley, , Biblical Doctrine of Election, p. 30.Google Scholar

^{page 462 note 1} See above.

^{page 462 note 2} Noth, M., History of Israel², p. 112fGoogle Scholar; Wright, , Biblical Archaeology, p. 56.Google Scholar

^{page 462 note 3} Kenyon, K. M., Archaeology in the Holy Land, p 27.Google Scholar

^{page 462 note 4} Bright, J., A History of Israel, pp. 84–86.Google Scholar

^{page 463 note 1} ‘Of Miracles’, An Enquiry concerning human Understanding, x.

^{page 464 note 1} For the distinction see Hesse, Mary, in Moule, C. F. D., ed., Miracles, p. 35.Google Scholar

^{page 464 note 2} Cassuto, U., A Commentary on the Book of Exodus, p. 168.Google Scholar

^{page 467 note 1} See Origen, , Philokalia; xxi: 8–10Google Scholar; De Prim. III.1.9 11.

^{page 468 note 1} Adversus Marcionem 4.10.

^{page 469 note 1} De Princ. III.1.9.

^{page 469 note 2} Hom, in Jesu Nave 15.1; Hom, in Num. VII.3, XIX.2.

^{page 469 note 3} See Homélies sur I'Exode (ed. P. Fortier and H. de Lubac) (Sources Chrétiennes 16), nos. V and VI.

^{page 469 note 4} The title of an essay by H. Sahlin in A. Fridrichsen, et al., The Root of the Vine, is ‘The New Exodus of Salvation according to St. Paul’.

^{page 469 note 5} e.g., Daniélou, J., From Shadows to Reality, pp. 157–165Google Scholar; Marsh, J., The Fulness Time, pp. 84–90Google Scholar; Sahlin, op. cit., pp. 82ff.

^{page 470 note 1} p. 18.

^{page 470 note 2} p. 39.

^{page 470 note 3} p. 42.

^{page 470 note 4} p 43

^{page 470 note 5} P 54.

^{page 471 note 1} Quest of the Historical Jesus, p. 250.

^{page 471 note 2} Die christliche Kirche und das Alte Testament, discussed by Stamm and Vriezen in Westermann, ed., Essays in Old Testament Interpretation.

^{page 471 note 3} op. cit., p. 25f

^{page 473 note 1} Richardson, Alan, History, Sacred and Profane, p. 222. That the Old Testament is of this character is brought out most clearly by G. von Rad, Old Testament Theology.Google Scholar

^{page 474 note 1} See a letter by Whitefield, George, Works (1771), ii, p. 404Google Scholar; cf. Westermarck, E., Christianity and Morals, p. 302f.Google Scholar

^{page 475 note 1} cf. Johnson, Lewis, The Legends of Israel, pp. 142ff.Google Scholar

^{page 476 note 1} Contrast Augustine's division of world history into six epochs, in which the events of Old Testament history are central; see Milburn, R. L. P., Early Christian Interpretations of History, p. 80.Google Scholar

^{page 476 note 2} cf. Polybius on ‘the process by which almost the whole world fell under the undisputed ascendancy of Rome within a period of less than fifty-three years … one of the most admirable and instructive performances of Fortune’; see Toynbee, A. J., Greek Historical Thought (Mentor), pp. 43, 46.Google Scholar

^{page 476 note 3} History of Europe, p. v.

^{page 476 note 4} Faith and History, p. 22.

^{page 479 note 1} Milburn, op. cit., pp. 81, 84.

^{page 479 note 2} Niebuhr, op. cit., p. 150.

^{page 479 note 3} ibid., p. 24.

^{page 479 note 4} cf. Cassuto, quoted above,; and Kaufman, Gordon D., ‘On the meaning of “Act of God”’ HTR, lxi (1968), p. 178Google Scholar: ‘It will not do to speak of God as the agent who made it possible for the Israelites to escape from the Egyptians, if one regards it as simply a fortunate coincidence that a strong east wind was blowing at just the right time to dry up the sea of reeds. The biblical writer's view is coherent and compelling precisely because he is able to say that “the Lord drove back the sea by a strong east wind’ (Exod. 14.21), i.e. it was because, and only because, God was Lord over Nature, one who could bind natural events to his will, that he was able to be effective Lord over history.’

^{page 479 note 5} Kaufman, op. cit., says that particular events have to be seen as ‘simple acts’ not performed for themselves but as steps towards a master end, which in the case of the exodus is God's moving of ‘human history and consciousness toward a fuller awareness of who he is and what his purposes for creation are’ (pp. 190, 197).

^{page 478 note 1} cf. North's, C. R. remarks on the entry into Canaan in The Old Testament Interpretation of History, p. 148.Google Scholar