By Ehud Ben Zvi
This quantity includes revised models 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 learn 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 fundamental query that the quantity explores during the varied methods and questions raised through the authors is what do we study by way of having a look into the issues of biblical Hebrew linguistics, rhetoric, type, and beliefs concerning the manufacturers and readers of those books. What do they train us approximately those literati’s international of information and mind's eye, in regards to the concerns they'd in brain and the ways that they got here to house them via authoritative literature? The inclusion of views drawn from linguistics during this dialog is very necessary, when you consider that they can be absent from this kind of dialog. therefore, the publication contains essays on such matters 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 reports on elements of language, sort, 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 resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
24 Contra Holladay, who argues that this prophecy’s main issue is “that those who stay at home should not feel superior” (repeated twice in Jeremiah 1, 656). This is much too mild a description of the antagonism suggested in this chapter, and certainly in vv 8–10. 22 RHETORIC, IDEOLOGY, STYLISTICS, AND LANGUAGE king and the people of Jerusalem, “your brothers who did not go out with you into exile” as the bad figs, doomed to annihilation כי כה אמר יהוה אל המלך היושב אל כסא דוד ואל כל העם אחיכם אשר לא יצאו אתכם בגולה,היושב בעיר הזאת Thus says the LORD concerning the king who sits on the throne of David, and concerning all the people who live in this city, your brothers who did not go out with you into exile: v 16, cf.
V 5), and לטובה. . ( שם עינו עלv 6, together with 32:42; 39:9) suggest a transformation in God’s attitude towards this community of Exiles, and cf. the otherwise judgmental contexts in which the antonyms לרעה ולא לטובהoccur (21:10; 39:16; 44:27; and 14:11). This same transformation also appears in the two pairs לא/ נטע, לא הרס/ בנה ( נתשv 6b), which reconfigure the threat of judgment advanced using the verbs הרס, האביד, נתץ, נתשand their opposites נטע,( בנהJer 1:10; 18:7–9; and in part, 12:17).
R. ), Divine Commitment and Human Obligation: Selected Writings of David Noel Freedman (Grand Rapids: Eerdmans, 1997), 1:409–46. , 410; see 415–16, and the discussion of the Jeremian passages, 428–32). 46 On the sequence of divine action and its counterpart in the activity of the human-Babylonian king: ( ואתן לכם רחמים ורחם אתכםv 12), see 43:10, 12 (Lundbom, Jeremiah 37–52, 133). The Septuagint first person for both ( ורחםas also the Peshitta and the Volgate) and והשיבseem harmonistic. והשיב אתכם אל אדמתכםrefers to resettlement within the land, and does not need to refer to exile and return, see McKane, Jeremiah 26–52, 1034–35.
A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel by Ehud Ben Zvi