By Ehud Ben Zvi
This research of the booklet of Obadiah emerges rather sincerely from contemporary advancements in highbrow background and especially fresh theoretical mirrored image at the interpretation of texts. students akin to Stanley Fish, Wolfgang Iser, and Umberto Eco centred serious awareness on “the position of the reader” (Eco’s time period) within the construction of the which means of texts. Postmodern sensibility, schooled through Jacques Derrida’s software of deconstruction, has fostered conventions of studying that imagine the indeterminacy of texts and luxuriate in textual ambiguities. Interpretive developments deriving severally from New feedback and Russian Formalism pay attention to the cultured constitution of the textual content instead of extra-textual components influencing its composition. Professor Ben Zvi brings jointly those advancements to shape a software of interpretation directed to the traditional booklet of Obadiah. the guts of Ben Zvi’s thought is to concentration severe recognition at the unique readers of the booklet.
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Additional info for A Historical-Critical Study of the Book of Obadiah
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. Malina's position is based on studies such as Casson (1983), and Anderson and Pearson (1984). Cf. van Dijk (1980a: 77-94).
Malina's position is based on studies such as Casson (1983), and Anderson and Pearson (1984). Cf. van Dijk (1980a: 77-94). See, for instance, van Dijk (1980a: 49). From a variety of historical settings and showing different genre conventions, from historiographical works such as those of Herodotus, Thucyaides, and Xenophon, to 38 Obadiah 1 written to be read, reread, learned, meditated upon, and edited, or further redacted, within the community, there is a distinct possibility that these introductory units served not only to evoke a more or less typical starting scheme, but also as signposts for repeated readings.
Nnipji mip is too long, is repetitious, ana lacks the descriptive quality of the lines in Jeremiah" (Smith [1906: 135]). The strength of such an argument is clearly questionable. This genre (or type of discourse) has received in modern research the name "Call to Battle^' (in German, "die Aufforderung zum Kampf'). See, for instance, Jer 46:3; Hos 5:8; Joel 4:9-12, 13-14. On this genre see Bach (1962; esp. pp. 51-91). 36 Obadiah 1 "we" in his speech, that is, that the envoy associated himself with the nations that are called to battle Edom, and so God, indirectly.