By Ehud Ben Zvi
This quantity includes revised types of papers offered on the 2006, 2007, and 2008 conferences of the eu organization of religious study as a part of the actions of a learn Programme dedicated to the learn of “Israel and the creation and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the fundamental query that the quantity explores throughout the diverse methods and questions raised via the authors is what will we study by way of having a look into the issues of biblical Hebrew linguistics, rhetoric, variety, and beliefs in regards to the manufacturers and readers of those books. What do they train us approximately those literati’s international of data and mind's eye, concerning the matters that they had 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 especially important, due to the fact they can be absent from this sort of dialog. hence, the ebook comprises essays on such concerns as even if linguistic theories can resolve 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 experiences on elements of language, variety, 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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Additional info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
Nevertheless, he finds this phrase to be a major example of Jeremiah 24’s deviance from deuteronomistic phraseology and perceptions, and thus Jeremian in its authorship. ” VT 53 (2003), 201–23. 20 Among the later additions, Holladay (Jeremiah 1, 659) counts the reference to “those dwelling in Egypt” (v 8, influenced by 44:27). But here is one example of the vicious circle Holladay has trapped himself in, by insisting on the authenticity of this prophecy. I would, however, accept his observation as to the late, or rather another exilic addition of בכל המקמות ( אשר אדיחם שםv 9; ibid, 659), since it refers to exile as this community’s divine judgment, in contradistinction to the calamitous fate envisioned for the Remnant of Jerusalem (including those who voluntarily migrated to Egypt) within the land.
69 I will again restrict the discussion here to but two of these prophetical passages. Jer 33:10–11, 12–13 describe the change within “this place,” bringing together a prophetic pronouncement and several expansions: 68 The one exception in Jer 14:7–9 is a fragment of a communal lament which Jeremiah quotes and incorporates into his prophecy. 69 An example of such a contradiction may be found by comparing Jer 32:5–16 with vv 42–44. The latter passage functions as an inclusio to vv 5–16 and is patterned as an adaptation of that earlier prophecy said to the Remnant of Judah under Zedekiah prior to the Destruction.
67 (3) The prophecies give a special importance to publicizing God’s name among the nations (33:9). 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.
A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel by Ehud Ben Zvi