Download A Palimpsest: Rhetoric, Ideology, Stylistics, and Language by Ehud Ben Zvi PDF

By Ehud Ben Zvi

This quantity includes revised types of papers offered on the 2006, 2007, and 2008 conferences of the ecu organization of bible study as a part of the actions of a examine Programme dedicated to the examine of “Israel and the creation and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the elemental query that the quantity explores throughout the diversified techniques and questions raised by means of the authors is what will we research via taking a look into the issues of biblical Hebrew linguistics, rhetoric, sort, and beliefs concerning the manufacturers and readers of those books. What do they educate us approximately those literati’s international of information and mind's eye, concerning the concerns they'd in brain and the ways that they got here to accommodate them via authoritative literature? The inclusion of views drawn from linguistics during this dialog is very important, when you consider that they can be absent from this sort of dialog. therefore, the booklet contains essays on such matters as even if linguistic theories can clear up literary-critical difficulties, on what's “late biblical Hebrew,” on parallelism and noun teams in biblical poetry, and the communicative which means of a few linguistic offerings. There are reviews on facets of language, type, rhetoric, or ideology within the books of Genesis (in specific ancestor ideology), Samuel, Jeremiah, Nahum, Esther, Ezra (1-6), and Nehemiah, in addition to at the reconceptualization of YHWH Sebaot as YHWH Elohim. Philippe Guillaume, Jean-Daniel Macchi, Robert Rezetko, Dalit Rom-Shiloni, Francesca Stavrakopoulou, Ian younger and the 3 editors contributed essays to this quantity.

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Extra resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel

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This feature is otherwise See p. 29 above. ” 66 The imagery of medical remedies is well-attested within communal laments found in Jeremiah, Jer 8:15, 22; 10:19; 14:19; once in a personal lament, 15:18; as well as these two consolation prophecies (33:1–9 and 30:12–17). 67 Mercy and benevolence do not characterize God’s behavior towards his people during the crisis era (see Jer 13:14; 16:5). This is another example of the reversal of judgment and consolation. ‫ רחם‬in a positive context occurs in Jer 12:15 as well.

In the current editorial sequence, v 20 functions as the superscript for the coming judgment upon the prophets serving in Babylon, Ahab son of Koliah and Zedekiah son of Ma’aseiah (vv 21–23), and upon Shema’iah son of the Nehelamite (vv 24–32). 25 As shown by Gunther Wanke, Karl F. 26 This masterful editorial work highlights the transition in the Remnant’s fortunes from restoration (40:7–12) to annihilation (40:13–45:5),27 25 On the interpolative nature of 29:16–20, see Holladay, Jeremiah 2, 135; Carroll (Jeremiah, 559) who holds that these verses support the 597 Exiles; and C.

These general references to the people (in Babylon) as the entire people of God, in its past and in its present/future, with no mention of any other national component residing elsewhere, points to the self-perception of this exilic community as the entire people of God. These prophecies share Deutero-Isaiah’s basic group-identity perception—they treat all the Babylonian Exiles as a single inclusive group and do not attribute any special status to the 597 Jehoiachin Exiles; these Exiles (and only they) are the people of God.

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