By Andre Lemaire
This quantity publishes the papers given via invitation on the seventeenth Congress of the foreign association for the research of the outdated testomony, which was once held in Basel from 5-10 August 2001.
It offers a state-of-the-art of the present exegesis of the Hebrew Bible, bearing in mind the newest study in most cases linguistics and semitic philology, in addition to textual feedback (Massora Magna, Septuagint, Qumran manuscripts), ethno-sociology and archaeology. Feminist bible study are duly represented in addition to the final learn on literary feedback at the Pentateuch, specifically in its relation to different historic close to jap texts (Neo-assyrian and Aramaic inscriptions). ultimately, contributions throw gentle at the challenge of spiritual interpretation of the Bible (Resurrection of the useless and Biblical Theology).
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97-99; on Epigraphic Hebrew and Aramaic occurrences of the term, see Miller, Representation, pp. 163-167. Miller, p. 170, quotes the phrase "rhetoric [sie] verbosity" from Y Avishur, "Studies of Stylistic Features Common to the Phoenician Inscriptions and the Bible," UF 8 (1976), p. I1, n. 42. For the heart of Meier's explanation, see Meier, p. 135; he provides a survey of the data that complements Miller's, Meier, pp. 94-140. On Meier, see Miller, pp. 171-173,209 n. 117; on Trumer, see p. 173.
I will discuss the first twO of these here, touching on the third only in passing. After I survey the first two areas, I will provide an example of work that bridges these areas. 15 Corpus-based studies have tended to [oeus on the use of language "for Speeifie Purposes" and thus on various subgroups of material; see the survey in Douglas Biber, Susan Conradi, and Randi Reppen, Corpus Linguistics: Investigating Language Structure and Use, Cambridge Approaehes to Linguisties (Cambridge, 1998). , Franees Trix, Spiritual Discourse: Learning with an Islamic Master, Conduet and Communieation Se ries (Philadelphia, 1993).
73 By way of conclusion to this presentation of an important facet of Miller's work, let us glance at Numbers 22, a chapter replete with speech events. There are ten or so conversations here, and only one occurrence of l'mr. About half the conversations are prototypical: Balaam and Balak's messengers speak (vv. 8, 13, 16-18), the messengers speak to their king (v. 14), and Balak and Balaam greet one another (vv. 37-38). The other half of the conversations are, one might suspect, non-prototypical.