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By Ehud Ben Zvi

This quantity includes revised models of papers provided on the 2006, 2007, and 2008 conferences of the ecu organization of religious 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 elemental query that the amount explores in the course of the diversified ways and questions raised via the authors is what will we study via having a look into the issues 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 data and mind's eye, concerning the matters that they had 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 worthwhile, seeing that they can be absent from this sort of dialog. therefore, the booklet comprises essays on such concerns 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 that means of a few linguistic offerings. There are experiences on features 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

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The main characteristic these prophecies share is their omission of any mention of exile, of any period of separation from the land—and in consequence, of any mention of gathering the dispersed and return to Zion. They are very clearly Judean in their geographic outlook. The prophetic passages in this category are Jer 30:18–22; 31:23–26, 27–30, 31–34, 38–40; 32:42–44; 33:1–9, 10–11, 12–13, 14–22. These prophecies are commonly held to apply to one of two sets of circumstances: either to the period following 586 BCE, the era Jack R.

Jer 12:14); ‫והשבתים על אדמתם‬ ‫( אשר נתתי לאבותם‬Jer 16:15, see 1Kgs 8:34: ‫והשבתם אל האדמה אשר נתת‬ ‫ ;לאבותם‬and only partially in 23:8: ‫ ;)וישבו על אדמתם‬the land from which the people was expelled: ‫והשבתי אתכם אל המקום אשר הגליתי אתכם משם‬ (29:14); or simply “this place,” ‫והשבתים אל המקום הזה והשבתים לבטח‬ (32:40). 53 In Rom-Shiloni, “‘The Prophecy for Everlasting Covenant,’” 211– 15, I presented ten hapaxes that occur in Jer 32:36–41, which I found to demonstrate the independent position of the author of this passage.

In addition to the standard methods, I suggest that we now examine these prophecies utilizing sociological distinctions between in-group and out-group. A. 14 I 14 Philip Hyatt considers chapter 24 to be deuteronomistic, presumably written around 550 BCE in Egypt (“Introduction and Exegesis, Jeremiah,” Interpreter’s Bible, 5:788–89, but cf. 15 The vision of the two baskets of figs, good and bad, brought before God symbolizes two groups, according to the divine explanation. 16 The “bad” basket denotes a long list of components: ‫את צדקיהו מלך יהודה ואת שריו ואת שארית ירושלים‬ ‫הנשארים בארץ הזאת והישבים בארץ מצרים‬ (Preaching to the Exiles, 81–83).

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