By David J. A. Clines, David M. Gunn, Alan J. Hauser
Biblical authors have been artists of language who created their that means via their verbal artistry, their rhetoric. those twelve essays see which means as finally inseparable from artwork and search to appreciate the biblical literature with sensitivity to the writer's craft. Contents: David Clines, The Arguments of Job's acquaintances. George Coats, A Moses Legend in Numbers 12. Charles Davis, The Literary constitution of Luke 1-2. Cheryl Exum, A Literary method of Isaiah 28. David Gunn, Plot, personality and Theology in Exodus 1-14. Alan Hauser, Intimacy and Alienation in Genesis 2-3. Charles Isbell, tale strains and keyword phrases in Exodus 1-2. Martin Kessler, technique for Rhetorical feedback. John Kselman, A Rhetorical research of Psalm 22. Kenneth Kuntz, Rhetorical feedback and Isaiah 51.1-16. Ann Vater, shape and Rhetorical feedback in Exodus 7-11. Edwin Webster, development within the Fourth Gospel.
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Extra resources for Art and Meaning: Rhetoric in Biblical Literature (JSOT Supplement)
Accordingly, the announcement here that a "son" had been born means that the very worst has happened. But again, hope follows despair quickly. " As Ackerman and Cassuto have empha40 Isbell: Exodus 1-2 in the Context of Exodus 1-14 sized correctly, the word "daughter" is of crucial and symbolic significance in this paragraph. " Above all, these actions of the daughter of the evil monarch represent the element of hope by introducing a more powerful ally, one who has political clout, one who can do more for the Israelites than the faithful midwives in the preceding paragraph.
The writer thus gives t h e reader a subtle reminder of what could have been, man's ongoing, i n t i m a t e relationship with God and t h e ground, even while t h e writer stresses t h e devastating consequences of man's rebellion against God. The main verb used t o describe man's rebellion against God was 2 ( t o eat: cf. 3:1,2,3,5,6,11,12,13). The writer continues t o use this verb in 3:17-19 in order t o link t h e f a c t of man's rebellion with t h e consecluences t h a t follow. 17: because man a t e of t h e t r e e from which God had forbidden him t o e a t , t h e ground will henceforth be cursed, causing man t o e a t in toil all his days (cf.
Throughout the OT there is basically a reserved attitude towards nakedness, with it being presumed that one's nakedness is, with only rare exception, to be shielded from the eyes of others. To expose someone's nakedness was to lay them bare before the world, to make them open and vulnerable, in a most thoroughgoing sense (Gen. 42:9,12; Isa. 20; Ezek. 16:22,39; 23:22-35; Hos. 2). It often means to expose one to shame (1 Sam. 20:30; 2 Sam. 10:4-5; Isa. 47:3; Nah. 3:5). Clearly, one's nakedness was seen as a very personal thing, a key to one's innermost self.
Art and Meaning: Rhetoric in Biblical Literature (JSOT Supplement) by David J. A. Clines, David M. Gunn, Alan J. Hauser