By Ehud Ben Zvi

This quantity includes revised types of papers provided on the 2006, 2007, and 2008 conferences of the ecu organization of bible study as a part of the actions of a examine Programme dedicated to the learn of “Israel and the construction and Reception of Authoritative Books within the Persian and Hellenistic Periods,” and a few extra contributions. the fundamental query that the quantity explores during the diversified techniques and questions raised via the authors is what will we examine through taking a look into the issues of biblical Hebrew linguistics, rhetoric, kind, and beliefs concerning the manufacturers and readers of those books. What do they educate us approximately those literati’s international 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 helpful, considering the fact that they can be absent from this sort of dialog. hence, the publication 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 points 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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Thematically, however, the emphasis on the continuing possession of the land through both the legal status of the redeemer (‫ )משפט הגאלה‬and the divine permission to possess the land (‫)משפט הירשה‬, with no interruption that might symbolize exile, leads me to infer that the promise of possession in v 15 has an immediate significance, that is, it applies to those who remained in Judah. Two points defend this reasoning. First, the conception of uninterrupted, divinely sanctioned, possession of the land, as put forth in this symbolic act, is well situated in the Jeremian message prior to the Destruction and in its aftermath.

This explicit (and at times only implicit) polemic between Babylonian Exiles and the people who remained in Judah is fairly limited in Jeremiah. Much more prominent are emphases on ingroup definitions within each community. B. Ingroup Definitions in the Book of Jeremiah Consolation prophecies in Jeremiah comprise several layers of prophetic pronouncements. Some may be assumed to be Jeremian in origin, or at least Judean in their geographical location and NeoBabylonian in their dating; the others must have been the product of the prophet’s Babylonian followers and editors of the book, thus reflecting Babylonian exilic ideology, and dating into the Persian period.

S. Sharp (Prophecy and Ideology, 108–11) who argues for competing editorial voices in this chapter. 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.

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