By Ehud Ben Zvi
This quantity comprises revised types of papers offered on the 2006, 2007, and 2008 conferences of the eu organization of religious study as a part of the actions of a examine 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 during the varied techniques and questions raised by way of the authors is what will we study via having a look into the concerns of biblical Hebrew linguistics, rhetoric, sort, 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, concerning the matters 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 very worthy, considering the fact that they can be absent from this sort of dialog. hence, the booklet contains essays on such matters 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 that means of a few linguistic offerings. There are stories on points 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 info for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
III. BABYLONIAN EXILIC IDEOLOGY IN THE BOOK OF JEREMIAH To narrow somewhat the search for traces of Babylonian exilic ideology in Jeremiah, I have focused this paper on prophecies of consolation: Jer 3:14–17, 18; 16:14–15; 23:7–8; chapter 24; chapters 30–33; and passages within chapters 50–51. These prophecies have attracted a great deal of scholarly attention. Textual, linguistic, literary, thematic, historical, redactional, and comparative criteria have been employed to distinguish the early prophecies, which are said to be among the earliest in Jeremiah’s career, and which are placed side by side with (later) prophetic passages that resemble Ezekiel, Deutero-Isaiah, even Nehemiah, in style and themes.
This slight yet significant difference between Jer 16:14–15 and 23:7–8 joins another difference in the phrase ( זרע בית ישראל23:8), in contradistinction to בני ישראלin 16:14–15 and in 23:7. While the phrase ( זרע אפריםJer 2:21; 7:15) occurs in Jeremiah, it is nevertheless much more common in exilic and postexilic literature, and thus in late passages within Jeremiah, such as זרע בית ישראל in Jer 31:36–37 and Ezek 44:22; זרע ישראלin Isa 45:25; 2Kgs 17:20; Ps GROUP IDENTITIES IN JEREMIAH 35 The two implicit arguments of continuity and annexation lead also to the third, entirety.
Jer 30:5–9 aims at the remnant left in the land in the aftermath of the Assyrian conquest of Samaria, and with 31:2–6 uses the designations “Jacob”/“Israel” (30:7; 31:2). These passages do not mention a change in the geographical residence of those so designated, but rather describe an agricultural restoration of the land (31:4–5). The passages furthermore call betulat Israel “to go up to Zion” (31:6), where the people shall serve “David their King,” now restored to his kingdom (30:9). The other prophecies (30:10–11; 31:7–9, 10–14, 15–22) refer to Jacob/Israel, Ephraim, or betulat Israel, as living in exile.
A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel by Ehud Ben Zvi