By Ehud Ben Zvi
This quantity comprises revised types 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 study 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 elemental query that the quantity explores during the various methods and questions raised through the authors is what will we research by means of taking a look into the concerns of biblical Hebrew linguistics, rhetoric, variety, and beliefs concerning the manufacturers and readers of those books. What do they train us approximately those literati’s global of data and mind's eye, in regards to 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 especially precious, on account that they can be absent from this sort of dialog. therefore, the e-book contains essays on such matters as even 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 reviews on elements of language, kind, 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 resources for A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to Persian Israel
40 Second, in reference to Jeremiah’s purchase, Jacob Milgrom has pointed out an important difference between the passages in the usage of קנה, stating that the lack of the verb in the Leviticus context and the emphasis on it in Jeremiah 32 (and in Ruth 4:1–10) implies that in the case of Hanam’el and Jeremiah “the redeemer possesses the land for himself. And unless the original owner or his heirs exercise their rights of redemption and repurchase the property, it remains with the redeemer for perpetuity” (p.
Three terms are cardinal in this prophecy: the verb ( קנהvv 7, 8, 9, 15; with the noun ספר ‘ המקנהdeed of purchase,’ vv 11–14); ( משפט הגאלהv 8); and משפט ( הירשהv 9). , redemption of lands, the legal context of which is known from Lev 25:25–34 and the practical customs described in Ruth (chapters 3–4), it is important to note two major differences between these three texts. First, Lev 25:25–34 discusses six different legal cases of redemption, yet none of them parallels the case of Hanam’el and Jeremiah.
GROUP IDENTITIES IN JEREMIAH 27 Purchasing the land of his cousin Hanam’el on the eve of the Destruction (32:1–5, 24–25), Jeremiah performs a symbolic act which starts with a personal-family transaction, but then appears to demonstrate the national sphere (Jer 32:6–15): “For thus says the Lord of Hosts, the God Israel: ‘Houses, fields, and vineyards shall again be purchased in this land’” (v 15). Three terms are cardinal in this prophecy: the verb ( קנהvv 7, 8, 9, 15; with the noun ספר ‘ המקנהdeed of purchase,’ vv 11–14); ( משפט הגאלהv 8); and משפט ( הירשהv 9).