By Ehud Ben Zvi
This quantity includes revised types 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 learn of “Israel and the construction and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the elemental query that the amount explores in the course of the diverse techniques and questions raised by means of the authors is what will we examine by means 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 educate us approximately those literati’s international of data and mind's eye, in regards to the matters 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 especially priceless, on the grounds that they can be absent from this kind of dialog. hence, the e-book contains essays on such matters as even 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 which means of a few linguistic offerings. There are reports 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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Extra info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
Incorporation (A + B = A) is a sociological strategy suggested by a community which considers itself dominant. ); the cities of Judah (22 times, as in 1:15; 9:10), all referring to the kingdom and/or its people. It is then remarkable that Judah does not appear as the incorporating community within the above mentioned passages. 33 On incorporation as an inclusive assimilatory strategy, see Horowitz, “Ethnic Identity,” 110–40. 34 Marvin Sweeney, “Jeremiah 30–31 and King Josiah’s Program of National Restoration and Religious Reform,” ZAW 108 (1996), 569–83.
Hubbard, “The go’el in Ancient Israel: Theological Reflections on an Israelite Institution,” Bulletin for Biblical Research 1 (1991), 3–19. For the historical background see John Bright, Jeremiah (AB, 21; Garden City, NY: Doubleday 1965), 238– 39; and for a typically ahistorical explanation, see Carroll, Jeremiah, 621–22. 40 Second, in reference to Jeremiah’s purchase, Jacob Milgrom has pointed out an important difference between the passages in the usage of קנה, stating that the lack of the verb in the Leviticus context and the emphasis on it in Jeremiah 32 (and in Ruth 4:1–10) implies that in the case of Hanam’el and Jeremiah “the redeemer possesses the land for himself.
These prophecies share Deutero-Isaiah’s basic group-identity perception—they treat all the Babylonian Exiles as a single inclusive group and do not attribute any special status to the 597 Jehoiachin Exiles; these Exiles (and only they) are the people of God. This is therefore an exilic strand, different from that of Ezekiel and from Jeremiah 24 (with 29:16–20, and the editorial layer of 40–44). 57 3. Repatriate Ideology in Jeremiah? The most intriguing group of prophetic passages of consolation within Jeremiah 30–33 are several prophecies which resemble in phraseology and even more in theme the inclusive Judean perspectives of the Remnant of Judah (see above).