This delightful sequel to close literary readings like that of Moberly’s At the Mountain of God (1983) comes from a professor of Old Testament at the University of Oslo.

Chapter 1 begins with The Outlines of a Story’. In three theophanic episodes the ascent of Moses culminates in the descent of God (Exod. 19:1–24:2; 24:3–31:18; 35:1–40:38). A fourth episode (32:30–34:28) has a similar structure of encounter, preparation and theophany, and is therefore not secondary even if it interrupts the narrative flow. All these theophanic scenes culminate in visions of God.

Chapter 2 focuses on characterization of actors and reversals of roles in a dramatic plot, which narrates how God descends in a traveling sanctuary despite insurmountable obstacles. Hauge’s key observation is that in Exodus 40:36–38 Moses is excluded from the tent after God has descended. This and other elements are evidence of democratization, secularization, sanctification, and materialization in the tradition.

Chapter 3 describes ‘The Apotheosis of Moses’. In Hauge’s reading of Exodus 32:30–34:28 Moses usurps God’s role, yet is cut down to human size in order to emerge as ‘the divine light in horned character’ (171). Like other heroes he is dismissed and then exalted.

Chapter 4 deals with ‘The Compositional Technique of Parallelism’. The erection of the dwelling is mentioned several times (Exod. 40, Lev. 8, Num. 7). The second reference is immediately followed by the tragic death of Aaron’s sons, and then by Moses and Aaron together presenting the laws on cleanness (Lev. 10:2, 11:1). The third account culminates in Moses entering the holy of holies (Num. 7:89). Literary parallelism thus underpins the theological centrality of the divine dwelling.

Chapter 5 broadens the scope to trace ‘The Cyclical Character of the Sacred Events’ before and after Sinai, and treats the revolts in Numbers 11–17 at length. Hauge focuses on the role shifts of YHWH, Moses and the people in story cycles. A masterful postscript reflects theologically on a connection between whoredom in Numbers 14:33 and obedience in Numbers 15:38–41.

Readers who still retain a ‘fateful emphasis on categories of “original” and “secondary” ’ (11) are hereby warned! Hauge’s close reading continues the good work of Moberly and others. Students need not fear technicalities in this very practical exploration of textual structures and patterns. However, Hauge’s readable style comes at a price: information in footnotes is not substantial, and one easily gets confused when multipage ‘summaries’ do not sharpen the argument but add additional observation. I could happily live with half the length, less repetition and more focus, but my students might disagree!

I have enjoyed reflecting for hours on Hauge’s provocative readings. I do not agree with his readings of Exodus 19, 32 or 40:36–38, yet I have been carried along in stimulating company. Descend, seek and you shall find, no doubt in different directions, but certainly in the tracks of Hauge

---