By Ehud Ben Zvi
This quantity includes revised models 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 learn Programme dedicated to the research of “Israel and the construction and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the elemental query that the quantity explores in the course of the diversified techniques and questions raised by way of the authors is what do we examine via having a look into the issues of biblical Hebrew linguistics, rhetoric, kind, and beliefs concerning the manufacturers and readers of those books. What do they train us approximately those literati’s international of data and mind's eye, concerning the matters 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 very priceless, seeing 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 remedy 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 experiences on features 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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Extra resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
26 Gunther Wanke, Untersuchungen zur sogenannten Baruchschrift (BZAW, 122; Berlin: de Gruyter, 1971), 91–133; Karl F. Pohlmann, Studein zum Jeremiabuches (Göttingen: Vandenhoeck & Ruprecht, 1978); Leuchter, The Polemics of Exile, 120–41. 27 Note the contradiction between the promise, 42:10 and the final threat, 45:4. 28 Continuity. The main problematic characteristic of the Remnant of Judah now living in the land of Egypt is disobedience. Disobedience is directed against Jeremiah the prophet (see 42–43:7, especially 43:2–3); more importantly, though, disobedience is aimed at YHWH himself (43:4, 7).
These prophecies share Deutero-Isaiah’s basic group-identity perception—they treat all the Babylonian Exiles as a single inclusive group and do not attribute any special status to the 597 Jehoiachin Exiles; these Exiles (and only they) are the people of God. This is therefore an exilic strand, different from that of Ezekiel and from Jeremiah 24 (with 29:16–20, and the editorial layer of 40–44). 57 3. Repatriate Ideology in Jeremiah? The most intriguing group of prophetic passages of consolation within Jeremiah 30–33 are several prophecies which resemble in phraseology and even more in theme the inclusive Judean perspectives of the Remnant of Judah (see above).
V 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).