By Ehud Ben Zvi
This quantity includes revised types of papers awarded 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 creation and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the elemental query that the quantity explores during the various techniques and questions raised through the authors is what will we research via taking a look into the concerns of biblical Hebrew linguistics, rhetoric, variety, 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, concerning the concerns they'd 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 important, for the reason that they can be absent from this kind of dialog. hence, the booklet comprises essays on such concerns 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 which means of a few linguistic offerings. There are stories on features 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 resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
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).
This meaning is indeed drawn upon in Jeremiah in reference to both judgment (8:10) and consolation (30:3; 49:1–2). 42 Doubleday, 2001), 2193–204. 40 On this basis, I believe Lisbeth S. Fried and David N. , 2257–62. , 2195–96). 368–96 (378). 42 Cf. , 376) who emphasized the difference between ge’ullah and yerushah as the difference between “rights and obligations”; and cf. Holladay (Jeremiah 2, 213–14) who considers the two terms synony- GROUP IDENTITIES IN JEREMIAH 29 These three unique components— , משפט הגאלה,ספר המקנה —משפט הירשהof Jeremiah’s symbolic act function together to legitimize the continuity of the settlement of those who had remained in Judah, through annexation of pentateuchal conceptions of the land.
Entirety. Through these prophecies of total calamity to the Remnant of Judah the editorial presentation accentuates the exclusive status of the Babylonian exilic community. Due to the Remnant’s disobedient and idolatrous behavior, the Babylonian Exiles have become established as the sole and entire people of God. 30 Strategically, these chapters do not point towards an explicit confrontation between the two groups; they rather focus on the “other” community relating its story coupled with prophecies of thematic statement on the issue of identity at the close of chapters 40–44 (see Carroll, Jeremiah, 747–50).