By Ehud Ben Zvi
This quantity includes revised types 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 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 throughout the varied ways and questions raised by means of the authors is what will we research via having 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 global of information 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 especially worthwhile, when you consider that they can be absent from this sort of dialog. therefore, the e-book comprises essays on such concerns 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 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 resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
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. , the early exilic or the exilic eras (597–586 BCE and following; 570–538 BCE), still within the Neo-Babylonian period. The authors may stem from different exilic groups/literary circles, within which the Deuteronomists were only one such group.
74 חרבהoccurs eight times in Jeremiah in the singular (noted above), and twice in the plural ( ;חרבות25:9, 49:13).
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. These annotations bring me to accept only partly Sweeney’s observations on this earlier strand of Jeremiah 30–31, yet I do agree with his suggestion that the Judean initiative should be linked to Josiah (ibid, 580–83).
A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel by Ehud Ben Zvi