By Klaas Smelik, Karolien Vermeulen
During this quantity twelve contributions speak about the relevance, accuracy, capability, and attainable possible choices to a literary interpreting of historic Jewish writings, specially the Hebrew Bible. Drawing on assorted educational fields (biblical stories, rabbinic experiences, and literary experiences) and on quite a few methodologies (literary feedback, rhetorical feedback, cognitive linguistics, ancient feedback, and reception history), the essays shape a state of the art evaluation of the present use of the literary strategy towards historical Jewish texts. the quantity convincingly indicates that the newest ways to a literary studying can nonetheless improve our figuring out of those texts.
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Extra resources for Approaches to Literary Readings of Ancient Jewish Writings (Studia Semitica Neerlandica)
7 The preoccupation with performative power and maintaining cosmic order explains the format and organization of the hundreds of divinatory compendia and lexical lists that the scribal elites produced. ”9 A similar preoccupation with divine efficacy and cosmic control undergirds the Egyptian conception of text. 10 Moreover, as in Mesopotamia, the Egyptian priests believed that speech and writing could manipulate the universe, and thus, establish cosmic order. As David Frankfurter states: 6 Ake W.
I should like to answer this question, in part, by examining Israelite literary craft in the light of comparative evidence from Mesopotamia, Egypt, and Ugarit. I divide my essay into three parts. In the first, I shall argue that we obtain insight into ancient Israelite literary craft by recognizing the cosmological underpinnings that inform the production of literary texts throughout the Near East. Foremost among them is an ontological understanding of words and script as potentially powerful. This conception, I maintain, permits us to understand the Bible’s literary devices not merely as embellishments of style and rhetoric, but as performative devices of perceived power.
As men moved eastward, they found a plain in Shinar and settled there. ” They used the brick (hal-lebēnāh, )ה ְּל ֵבנָ ה ַ instead of stone (lǝ-ʾāben, )ל ָא ֶבן, ְ and tar (ha-ḥēmār, )ה ֵח ָמר ַ for mortar (la-ḥōmer, )לח ֶֹמר. But yhwh came down to see the city and the tower that the sons of humankind were building (bānū bǝnē hāʾ-ādām, )ּבנּו ְּבנֵ י ָה ָא ָדם. ָ 6. Yhwh said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.
Approaches to Literary Readings of Ancient Jewish Writings (Studia Semitica Neerlandica) by Klaas Smelik, Karolien Vermeulen