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

By Ehud Ben Zvi

This quantity includes revised models of papers provided on the 2006, 2007, and 2008 conferences of the ecu organization of religious study as a part of the actions of a examine Programme dedicated to the examine of “Israel and the construction 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 various ways and questions raised by means of the authors is what do we examine through taking a look into the issues of biblical Hebrew linguistics, rhetoric, variety, and beliefs concerning the manufacturers and readers of those books. What do they train us approximately those literati’s global of data 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 especially invaluable, considering the fact that they can be absent from this kind of dialog. hence, the ebook contains essays on such concerns as no matter if linguistic theories can remedy 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 reviews on points 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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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).

B. Ingroup Definitions in the Book of Jeremiah Consolation prophecies in Jeremiah comprise several layers of prophetic pronouncements. Some may be assumed to be Jeremian in origin, or at least Judean in their geographical location and NeoBabylonian in their dating; the others must have been the product of the prophet’s Babylonian followers and editors of the book, thus reflecting Babylonian exilic ideology, and dating into the Persian period. Observing the sociological strategies employed within prophecies of consolation, inclusivity seems to be guiding the ingroup approach.

52 Compare, for instance, the different phraseology concerning the return to the land, which appears as the land given to the forefathers: ‫הארץ‬ ‫( אשר הנחלתי את אבותיכם‬Jer 3:18, alluding to Deut 3:28; 19:3; 31:7; Josh 1:6; and see Isa 49:8; Zech 8:12; and cf. Jer 12:14); ‫והשבתים על אדמתם‬ ‫( אשר נתתי לאבותם‬Jer 16:15, see 1Kgs 8:34: ‫והשבתם אל האדמה אשר נתת‬ ‫ ;לאבותם‬and only partially in 23:8: ‫ ;)וישבו על אדמתם‬the land from which the people was expelled: ‫והשבתי אתכם אל המקום אשר הגליתי אתכם משם‬ (29:14); or simply “this place,” ‫והשבתים אל המקום הזה והשבתים לבטח‬ (32:40).

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