By Klaas Smelik, Karolien Vermeulen
During this quantity twelve contributions speak about the relevance, accuracy, strength, and attainable possible choices to a literary interpreting of old Jewish writings, in particular the Hebrew Bible. Drawing on diversified educational fields (biblical stories, rabbinic reviews, and literary reports) and on a number of methodologies (literary feedback, rhetorical feedback, cognitive linguistics, old feedback, and reception history), the essays shape a state of the art evaluation of the present use of the literary technique towards historical Jewish texts. the amount convincingly indicates that the most recent methods to a literary analyzing can nonetheless increase our figuring out of those texts.
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Additional info for Approaches to Literary Readings of Ancient Jewish Writings (Studia Semitica Neerlandica)
27 See also Wilfred van Soldt, “Atn prln, ‘Attā/ēnu the Diviner,’” UF 21 (1989): 365–368. , 273–282. 30 scott b. noegel chronicles, and lists of employees and supplies, were typically found in palace archives or those of private officials. Unfortunately, much less is known about the social and cultural background for the production of literary texts in ancient Israel. While positing a role for mantics in the creation of the Bible’s prophetic texts seems clear, we are on less sure footing positing such a background for the production of narrative and other non-prophetic texts.
Far from being embellishments, these puns characterize the materials of construction as inversions of Israelite normative practice, and thus as aberrations of the cosmic order. For their act of hubris in trying to make a name for themselves, the Babylonians receive a divine judgment that is again carried out by means of paronomasia. , nilbǝnā̄ h lǝbēnîm, )ל ֵבנִ ים נִ ְל ְּבנָ ה. ְ Indeed, the power of God’s lingual transformation is underscored at tale’s end when the narrator explains: “That is why he called its name ‘Babel’ (bābel, )ּב ֶבל, ָ because there yhwh confused (bālal, )ּב ַלל ָ the language of the entire earth” (Gen 11:9).
And in the evening, he shall provide (or rain down) a “rain” of wheat (kibātu). ina līlāti ušaznanakunūši šamūtu kibāti Epic of Gilgamesh XI 43–47 For the erudite, there is a hidden message here. 46 As the aforecited examples demonstrate, throughout the ancient Near East word play was not understood as a feature of literary style and 43 Noegel, Nocturnal Ciphers, 44–45. On word play as a means of demonstrating lex tal ionis in biblical narrative, see Scott B. Noegel, “Drinking Feasts and Deceptive Feats: Jacob and Laban’s Double Talk,” in Puns and Pundits, 163–179.
Approaches to Literary Readings of Ancient Jewish Writings (Studia Semitica Neerlandica) by Klaas Smelik, Karolien Vermeulen