Understanding of biblical poetry is enhanced by the study of its structure. In this book Adele Berlin analyzes parallelism, a major feature of Hebrew poetry, from a linguistic perspective. This new edition of Berlin's study features an additional chapter, "The Range of Biblical Metaphors inSmikhut,"by late Russian linguist Lida Knorina. Berlin calls this addition "innovative and instructive to those who value the linguistic analysis of poetry." It is a fitting coda to Berlin's adept analysis.
Almost 75 percent of the Old Testament is made up of poetic passages, yet for many readers (lay Christians, even seminary students and pastors), biblical poetic passages remain the greatest challenge. Being unfamiliar with poetry in general and biblical poetry in particular, their reading and preaching are limited to selected poetic passages. This in turn limits their understanding of God's word. To help readers overcome these problems, the first four chapters of this book aim to get them familiarized with the literary techniques of biblical poets. To demonstrate how the techniques work to bring across the biblical theological message, the last three chapters offer poetic analyses of three passages of different kinds. In the process, we hope to draw attention to the beauty of the Hebrew poetic art and to the creative skill of biblical poets' versification. The ultimate aim, however, is to help readers discover the rich message of the Bible.
Poetics, the "science" of literature, makes us aware of how texts achieve their meaning. Poetics aids interpretation. If we know how texts mean, we are in a better position to discover what a particular text means. This is a book which offers fundamental guidelines for the sensitive reading and understanding of biblical stories. - Back cover.
An essential resource for sound exegesis of biblical poetry While previous books on parallelism have focused almost exclusively on semantic classification, in his new book David Toshio Tsumura focuses on the grammatical and phonetic aspects as well. In particular, he defines and illustrates the vertical grammatical relationship between parallel lines. Readers will master how to read Biblical Hebrew poetry effectively by focusing on the basic linguistic features of word order, parallelistic structure, and rhetorical devices. For the benefit of nonspecialists, all Hebrew poems are given in accessible transliteration. This book is an indispensable companion to the Hebrew Bible for both beginners and experienced scholars.
In spite of debatable issues, such as metre, we now know enough about classical Hebrew poetry to be able to understand how it was composed. This large-scale manual, rich in detail, exegesis and bibliography, provides guidelines for the analysis and appreciation of Hebrew verse. Topics include oral poetry, metre, parallelism and forms of the strophe and stanza. Sound patterns and imagery are also discussed. A lengthy chapter sets out a whole range of other poetic devices and the book closes with a set of worked examples of Hebrew poetry. Throughout, other ancient Semitic verse has been used for comparison and the principles of modern literary criticism have been applied.
The Bible is by nature rhetorical. Written to persuade, biblical texts have influenced humans beyond what their authors ever imagined. Influence: On Rhetoric and Biblical Interpretation invites readers to think critically about biblical rhetoric and the rhetoric of its interpretation.
In Orality and Literacy in the Demotic Tales, Jacqueline E. Jay extrapolates from the surviving ancient Egyptian written record hints of the oral tradition that must have run alongside it. The monograph’s main focus is the intersection of orality and literacy in the extremely rich corpus of Demotic narrative literature surviving from the Greco-Roman Period. The many texts discussed include the tales of the Inaros and Setna Cycles, the Myth of the Sun’s Eye, and the Dream of Nectanebo. Jacqueline Jay examines these Demotic tales not only in conjunction with earlier Egyptian literature, but also with the worldwide tradition of orally composed and performed discourse.
A fruitful reading strategy that reveals expansive meaning in Proverbs Interpreters often characterize Proverbs 10:1–22:16 as a dead-end of cold, disengaged dogma closed off from the realities of the world. In Genre and Openness in Proverbs 10:1–22:16, Suzanna R. Millar takes a different view, arguing that the didactic proverbs in these chapters are not dull and dry but are filled with poetic complexities open to many possible interpretations and uses. By incorporating paremiology, the technical study of the proverb genre, Millar sheds light on important debates such as character development, kingship, the connection between act and consequence, and the acquisition of wisdom. Features A clarification of the genre of the sayings in light of modern genre theory A linguistic analysis of how openness is generated in biblical proverbs An examination of the didactic use of proverbs to train the hearer’s mind
Stephen J. Smith enters the lively field of editorial-criticism of the Hebrew Psalter or Psalterexegese with this detailed investigation into the final form of Psalms 73-83. In the book, he engages scholarly disagreements over this collection's structure, the degree and nature of its literary unity, and the primary theological message(s) it communicates. Smith argues that the sequence of Psalms 73–82 - and possibly 83 – has a deliberate design that reflects a sustained focus on addressing, and resolving, a multidimensional collision between “faith” (i.e., core Israelite beliefs about God) and “experience” (i.e., the individual/community's lived experience of God) that was precipitated by God's prolonged absence in the Temple's destruction (c. 586/587 BCE). Parting ways with previous scholarship, Smith contends that a recursive organizing principle rooted in biblical parallelism structures the collection. Over the book's nine chapters, he makes the case that the editor(s) grouped its psalms into two major blocks (74-78; 79-82) of two sub-groupings each (74-76, 77-78; 79/82, 80-81) in order to develop a single topic in multiple dimensions: the severe threat that God's prolonged absence in the temple's destruction posed to the ongoing viability of various core Israelite beliefs about God, most fundamentally God's goodness. Smith makes the case that the collection is shaped to resolve this crisis by bolstering the reader's confidence in, and commitment to, these beliefs in the face of their apparent failure.
