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 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 diversified ways and questions raised via the authors is what do we research through taking a look into the issues of biblical Hebrew linguistics, rhetoric, type, 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, in regards to 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 worthy, due to the fact they can be absent from this sort of dialog. hence, the e-book 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 experiences on points 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
C) Very prominent among these prophecies are their phraseological and thematic resemblances on the one hand to Ezekiel and 49 Jer 30:12–17 shows close parallels to Deutero-Isaiah’s metaphoric treatment of Zion as a woman (see Isa 49:14–21, 22–26). This adds to the element of reversal within Jeremiah (cf. Jer 22:20–22); yet in contrast to the feminine metaphor deployed in Jer 30:12–17, Jeremiah usually designates the people as ( בתולת בת עמיas in Jer 2:17–37; 14:17). Another similarity is the renaming of Zion, which in Deutero–Isaiah gains the names: “ עיר יהוהthe city of YHWH,” “ חפצי־בהI delight in her,” דרושה “Sought out,” all in opposition to her previous name “ עזובהForsaken” (see Isa 60:14; 62:4, 12); see also Jer 30:16 and Isa 42:24.
Sharp (Prophecy and Ideology, 108–11) who argues for competing editorial voices in this chapter. 26 Gunther Wanke, Untersuchungen zur sogenannten Baruchschrift (BZAW, 122; Berlin: de Gruyter, 1971), 91–133; Karl F. Pohlmann, Studein zum Jeremiabuches (Göttingen: Vandenhoeck & Ruprecht, 1978); Leuchter, The Polemics of Exile, 120–41. 27 Note the contradiction between the promise, 42:10 and the final threat, 45:4. 28 Continuity. The main problematic characteristic of the Remnant of Judah now living in the land of Egypt is disobedience.
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. 47 Second, Jeremiah’s position stands in clear contradistinction to Ezekiel’s Babylonian exilic perspective. Ezekiel refutes this exact argument, characterizing it as prevalent in the land of Israel. In two disputation speeches the prophet quotes the “inhabitants of Jerusalem” prior to the Destruction as saying first: רחקו מעל ה’ לנו היא “( נתנה הארץ למורשהKeep far from the Lord; the land has been given as a possession [cf.
A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel by Ehud Ben Zvi