By Ehud Ben Zvi
This quantity includes revised models of papers offered 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 research 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 amount explores throughout the various methods and questions raised via the authors is what will we research by means of having a look into the issues of biblical Hebrew linguistics, rhetoric, variety, and beliefs in regards to the manufacturers and readers of those books. What do they educate us approximately those literati’s global of data 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 precious, on account that they can be absent from this kind of dialog. hence, the booklet contains 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 reviews on elements of language, type, 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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Additional info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
24:8–10). But the prophecy is cut off just as it moves to address “the whole exile community which I banished from Jerusalem to Babylon” (כל הגולה אשר שלחתי מירושלים בבלה, v 20). In the current editorial sequence, v 20 functions as the superscript for the coming judgment upon the prophets serving in Babylon, Ahab son of Koliah and Zedekiah son of Ma’aseiah (vv 21–23), and upon Shema’iah son of the Nehelamite (vv 24–32). 25 As shown by Gunther Wanke, Karl F. 26 This masterful editorial work highlights the transition in the Remnant’s fortunes from restoration (40:7–12) to annihilation (40:13–45:5),27 25 On the interpolative nature of 29:16–20, see Holladay, Jeremiah 2, 135; Carroll (Jeremiah, 559) who holds that these verses support the 597 Exiles; and C.
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).
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. Looking at the sociological categorizations which build a community’s identity, each of these prophecies utilizes the three arguments of exclusivity in relation to the Babylonian Exiles: continuity, entirety, and the annexation of national traditions. I will restrict myself here to but one example.