By Ehud Ben Zvi
This examine of the e-book of Obadiah emerges relatively basically from fresh advancements in highbrow heritage and especially fresh theoretical mirrored image at the interpretation of texts. students reminiscent of Stanley Fish, Wolfgang Iser, and Umberto Eco concentrated serious consciousness on “the position of the reader” (Eco’s time period) within the creation of the which means of texts. Postmodern sensibility, schooled by means of Jacques Derrida’s software of deconstruction, has fostered conventions of interpreting that imagine the indeterminacy of texts and enjoy textual ambiguities. Interpretive developments deriving severally from New feedback and Russian Formalism be aware of the classy constitution of the textual content instead of extra-textual components influencing its composition. Professor Ben Zvi brings jointly those advancements to shape a application of interpretation directed to the traditional ebook of Obadiah. the center of Ben Zvi’s thought is to concentration severe realization at the unique readers of the ebook.
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Extra info for A Historical-Critical Study of the Book of Obadiah
49 50 potential polysémie expression. The context in which the expression appears is the main textually inscribed marker guiding these (re)readers in their decision. But, significantly, the context in Obad 1 is at the very least consistent with more than one understanding. See below. The expression 'π ' ή κ appears 280 times in the OT/HB, 213 of these occurrences are in the Book of Ezekiel. The double divine name occurs only four times in the Pentateuch, twice in Genesis (Gen 15:2,8), and twice in Deuteronomy (Deut 3:24, 9:26); only once in Joshua (Josh 7:7), twice in Judges (Judg 6:22, 16:28), six times in 2 Samuel 7 ( v v .
120 Since prophetic books were 115 116 117 118 119 120 Cf. Isa 31:8 and Ezek 32:22; Jer 48:4 with Jer 48:42,46. c-d. In this regard see Dick (1984: 8). Other explanations for tne presence of r r t s have been advanced. For instance, Bic (1963) considers it a (veiled) reference to Tiamat, a position that makes sense only in the framework of his understanding of Obadiah, but the latter has been widely rejected. " The quotation is from Clines (1994: 6). See Malina (1991); the quotation from pp. 14-15.
So that the first did not allow any "inconsistencies" to a writer, but the second freely agreed to them. 78 Any attempt to discuss the most likely meaning of the messenger formula in its position in Obad 1, should take into account the conceptual discourse shared by the community of (re)readers. A significant element of this theological discourse has already appeared, in a clear form in Obad 1: A (prophetic) book is prophecy, and prophecy stands of course, in one way or another, for a (claimed) divine disclosure which is-in most cases in the OT/HB-presented in the form of divine speech.
A Historical-Critical Study of the Book of Obadiah by Ehud Ben Zvi