By Ehud Ben Zvi
This quantity includes revised models of papers provided on the 2006, 2007, and 2008 conferences of the ecu organization of bible study as a part of the actions of a learn 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 varied methods and questions raised via the authors is what do we research through taking a look into the concerns of biblical Hebrew linguistics, rhetoric, kind, and beliefs in regards to the manufacturers and readers of those books. What do they train us approximately those literati’s international 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, considering that they can be absent from this sort of dialog. hence, the e-book comprises essays on such matters as even 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 reviews on elements 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.
Read Online or Download A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel PDF
Best old testament books
This consultant used to be an not obligatory studying fabric for one in all my BH sessions. at the start I wasn't certain what to make of this consultant, the right way to use it and what its usefulness is. it is not invaluable for analyzing Biblical Hebrew and will not do you any strong if that is all you must do. yet it truly is precious for parents who are looking to transcend the textual content itself.
Darius I, King of Persia, claims to have entire many deeds within the early years of his reign, yet used to be certainly one of them the rebuilding of the temple in Jerusalem? The editor who further the date to the books of Haggai and Zechariah proposal so, and the writer of Ezra 1-6 then depended on his dates while writing his account of the rebuilding approach.
This quantity makes to be had in English for the 1st time an incredibly vital crew of medieval and Renaissance texts on biblical poetry. The ebook comprises excerpts from seventeen Judaeo-Arabic and Hebrew texts and contains the paintings of recognized figures akin to Judah Halevi, Moshe ibn Ezra, Don lsaac Abravanel, and Azariah de' Rossi, in addition to lesser-known works that show a wealthy yet ignored culture of severe debate on biblical poetics.
The conclusions of serious biblical scholarship frequently pose a disconcerting problem to conventional Christian religion. among the 2 poles of uncritical include and outright rejection of those conclusions, is there a 3rd means? Can evangelical believers comprise the insights of biblical feedback whereas even as protecting a excessive view of Scripture and a necessary religion?
Additional info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
Contra Sweeney (ibid, 577–82), the addition of chapters 32–33 establishes yet another “Jeremian” strand, that of the restoration of Judah alone. 553–54). Exilic (and post-exilic) readings are responsible for the slight yet significant change in the Ketib (and/or Qere) to “ שביתcaptivity, exile” in Jer 29:14 (as also Ezek 16:53; 39:25; Ps 85:2; 126:4; and Lam 2:14 where the Qere suggests a correction); Deut 30:3 designates a third stage, where שב שבותbecomes part of the “languages of return” as it opens the chain of deliverance actions from exile (as also Joel 4:1; Zeph 3:20).
While several of these prophecies focus on Jerusalem and the cities of Judah (31:23–26; 32:42–44; 33:10– 11, 12–13) and envision the revival of pastoral life in this area (31:24; 33:13), other passages invoke a vast national united audience: ( עמי ישראל ויהודה30:3);61 ( יהודה וישראלas in Jer 33:7), or ( בית ישראל ובית יהודה33:14, 31; 27:31), as also בני ישראל ובני יהודה ( יחדו50:4–5); ( זרע ישראל31:36, 37). 59 This latter viewpoint governs most of the commentaries on Jeremiah. To give but one example, Holladay considers Jer 31:23–25, 26, 38–40; 33:12–13, 14–26 as Persian (Jeremiah 2, 165–67, 224, 228–31), but he does not suggest late contexts for 30:18–22; 33:1–11 (ibid, 157, 222– 24).
E) The process of restoration. 66 (f) Renaming. Restored Zion gains new names: יברכך ה’ נוה ( צדק הר הקדש31:23); ( וזה אשר יקרא לה ה’ צדקנו33:16); (cf. Jer 30:17, ;)כי נדחה קראו לך ציון היא דרש אין להsee also Isa 60:14; 62:4, 12. (g) Special thematic components of restoration: (1) A central topic within these prophecies is the covenant between God and His people, which appears from two different (perhaps even contradictory) perspectives. First, the covenant formula: והייתם לי לעם ואנכי אהיה לכם לאלהיםsets the goal for the future reinstitution of the covenant relationship (30:22; 30:25; 31:1; 31:31–34).