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

By Ehud Ben Zvi

This quantity includes revised models of papers provided on the 2006, 2007, and 2008 conferences of the eu 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 fundamental query that the quantity explores in the course of the diverse methods and questions raised through the authors is what do we study via having a look into the concerns of biblical Hebrew linguistics, rhetoric, variety, and beliefs in regards to the manufacturers and readers of those books. What do they educate us approximately those literati’s global of information and mind's eye, concerning the matters 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 invaluable, considering that they can be absent from this sort of dialog. hence, the publication contains essays on such matters as no matter 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 that means of a few linguistic offerings. There are stories on facets 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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Extra info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel

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Norbert Lohfink explains the qal form of ‫ ירש‬as “juridical seizure of enemy territory after battle”;41 ‫ ירש‬with this sense serves as a major component of the deuteronomic/deuteronomistic conception of the land as given to the forefathers and to the people to possess (cf. Jer 32:23). This meaning is indeed drawn upon in Jeremiah in reference to both judgment (8:10) and consolation (30:3; 49:1–2). 42 Doubleday, 2001), 2193–204. 40 On this basis, I believe Lisbeth S. Fried and David N. , 2257–62.

The hapax phrases, ‫ לטובה הכיר את‬. . (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).

GROUP IDENTITIES IN JEREMIAH 27 Purchasing the land of his cousin Hanam’el on the eve of the Destruction (32:1–5, 24–25), Jeremiah performs a symbolic act which starts with a personal-family transaction, but then appears to demonstrate the national sphere (Jer 32:6–15): “For thus says the Lord of Hosts, the God Israel: ‘Houses, fields, and vineyards shall again be purchased in this land’” (v 15). Three terms are cardinal in this prophecy: the verb ‫( קנה‬vv 7, 8, 9, 15; with the noun ‫ספר‬ ‫‘ המקנה‬deed of purchase,’ vv 11–14); ‫( משפט הגאלה‬v 8); and ‫משפט‬ ‫( הירשה‬v 9).

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