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

By Ehud Ben Zvi

ISBN-10: 1607245841

ISBN-13: 9781607245841

This quantity comprises revised models of papers offered on the 2006, 2007, and 2008 conferences of the eu organization of bible study as a part of the actions of a study 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 amount explores during the diverse methods and questions raised by way of the authors is what will we examine via having a look into the issues of biblical Hebrew linguistics, rhetoric, kind, and beliefs in regards to 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 that they had 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 worthy, seeing that they can be absent from this kind of dialog. hence, the publication contains essays on such concerns as no matter 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 that means of a few linguistic offerings. There are experiences on facets of language, kind, 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

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14–16. For division as a strategy of exclusiveness, see Donald L. Horowitz, “Ethnic Identity,” N. Glazer and D. P. : Harvard University Press, 1975), 111–40. 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.

30 This same perspective appears in 2 Kings 25; see vv 21 and 26. 24 RHETORIC, IDEOLOGY, STYLISTICS, AND LANGUAGE judgment. These denigrating tendencies clear the way to confirm the Jehoiachin Exiles as the one and only community of the people of God. , the early exilic period (597–586 BCE and following). The author of Jeremiah 24 (as also Ezekiel) had to emphasize that while the Jehoiachin Exiles had indeed been removed from the land (Ezek 11:16; cf. Jer 24:5), they (and only they) are the recipients of promises of future return and restoration in their land; they (and they alone) are the entire people of God, those with whom God will reinstitute the covenant relationship.

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). Such a transformation occurs also in prophecies of consolation to the Exiles (31:28), to the Repatriates (31:38–40), and in Jeremiah’s call to the Remnant of Jerusalem (42:10), which is then dramatically transformed back into judgment in 45:4.

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