L'A. se propose de repondre aux theories de Lyle Eslinger au sujet de la Bible hebraique, de son exegese, de la notion d'allusion et du principe d'intertextualite. Ces theories s'elevaient deja a l'encontre de Michael Fishbane et de son livre Biblical Interpretatio in Ancient Israel (Oxford 1985). Pour contredire son adversaire, l'A. montre dans un premier temps en quoi celui-ci a mecompris Fishbane. Puis il s'etend davantage sur les notions mises en cause, afin de les definir precisement et d'en montrer l'utilite methodologique dans l'hermeneutique biblique

TRUTH AND TERROR: A TEXT-ORIENTED ANALYSIS OF DANIEL 8:9-14

Exegesis, allusion and intertextuality in the hebrew bible: a response to lyle eslinger

Truth and Terror: a Text-Oriented Analysis of Daniel 8:9-14

One of the most striking literary phenomena in the entire Old Testament, Ezekiel's recognition formula is repeated over seventy times. According to S. R. Driver that refrain, "You shall know that I am Yahweh," strikes the keynote of the prophecy. Though one might expect to find many monographs and journal articles treating at length the formula's literary and theological function in Ezekiel, the only substantial work on the subject comes from Walther Zimmerli and is nearly fifty years old. More recent scholarly discussion has tended to be oblique, occasional, or subordinate to other interests. Brevard Childs has suggested that Ezekiel shows a "preoccupation with Scripture." Applying this insight, the dissertation at hand argues the thesis that the seventy-odd recognition formulae in Ezekiel mark a theological nexus and intertextual relationship between the prophecy and the book of Exodus (in some recensional form), and that those formulae are best interpreted alongside the numerous recognition formulae in Exodus. Interpreted intertextually, Ezekiel's formula points readers of the oracles to know Yahweh as the God of the Exodus, who still acts, in covenant, to judge and to deliver. Here the term intertextuality is used in a broader sense to include both a more diachronic "intertextuality of production" (Ellen van Wolde), in which a text can only be written in relationship to other texts, and a more synchronic "intertextuality of reception," in which a text can be read only in relationship to other texts. With regard to methodology, the approach of innerbiblical interpretation is employed to explore the text-production angle and the questions which emerge concerning the re-use and re-presentation of Scriptural "traditions." Also appropriate is a synchronic intertextual approach which inquires how Exodus and Ezekiel texts-in particular the recognition formulae-may be read together from a text-reception angle. Both approaches used together reveal a large number of parallels between Exodus and Ezekiel and indicate how well the recognition formulae may be read together. This study contributes to scholarship by offering an extensive review of past scholarship on the formula; a fresh exegetical research of the formula's use in Ezekiel and in other Bible books, with comparisons drawn; a study of the socio-historical and religious context addressed by Ezekiel's oracles and the formula; and a theological interpretation of the recognition formulae in Ezekiel alongside those in Exodus. There are many strong conjunctions (or continuities) between the formulae in Ezekiel and Exodus: a covenant stress; no positive use of the formula when spoken to the nations; an unbreakable link to announcements of Yahweh's mighty acts in history; etc. Yet there is also a jarring disjunction (or discontinuity) between the formulae in Ezekiel and Exodus: the prophecy repeatedly declares that Israel "shall know that I am Yahweh" in judgment. This is "a radical inversion of its former usage" (Carley); elsewhere in Scripture the formula always sounds a positive note when spoken to Israel. Stellenbosch University http://scholar.sun.ac.za

An inner-biblical interpretation and intertextual reading of Ezekiel's recognition formulae with the book of Exodus

Life preservation in Genesis and Exodus : an exegetical study of the Tebāh

/pdf/exploring-zechariah-volume-2-the-development-and-role-of-3zw6rjnik2.pdf

Exploring Zechariah, Volume 2: The Development and Role of Biblical Traditions in Zechariah

This dissertation explores the potential for utilizing Jurgen Habermas’ Theory of Communicative Action (TCA) as a hermeneutical method in biblical studies—in this case—Johannine agency and mission. The thesis is developed by means of TCA and four “contextual anchor points.” These components of critical and literary theory are used in a sequential argument to examine the thesis: The Johannine community was portrayed by John as divine communicative action to the world. After a brief introduction, chapter two discusses TCA, differentiating its relevant aspects from those unsuitable. An examination of the intertextual interface between John and his readership is performed in chapter three. Chapter four analyzes John’s call for unity in the face of cosmic brokenness and division over Jesus. Though John portrays a closed κόσμος, opposed to its creator, he demonstrates openness, showing interest in gathering exiles. Unity is for the sake of the world (13:35; 17:21, 23). Chapter four discusses the possibility that the AD 70 loss of the temple was John’s motivation for communicative action to his fellow “Jews.” Chapter five examines re-creation. Humanity separated from its creator was incapable of communicative reason. Jesus therefore served as God’s communicative act and Tatwort (deed-word, sign) to set it free. Chapter six concerns the mediatorial role of the παράκλητος. Central to John’s eschatology was the continued presence of Messiah through the Spirit. The παράκλητος was the communicative glue of the Johannine community, mediating communicative action to the world. Chapter seven concludes the study, demonstrating the community was a provocateur of life and judgment, gathering those who responded to communicative action and relinquishing others to judgment. The community’s oneness served as a Tatwort (deed-word) to the κόσμος. Their words and deed-words served as divine communicative action to re-create the world.

Exegesis, allusion and intertextuality in the hebrew bible: a response to lyle eslinger

Citations

Truth and Terror: a Text-Oriented Analysis of Daniel 8:9-14

An inner-biblical interpretation and intertextual reading of Ezekiel's recognition formulae with the book of Exodus

Life preservation in Genesis and Exodus : an exegetical study of the Tebāh

Exploring Zechariah, Volume 2: The Development and Role of Biblical Traditions in Zechariah

Critical theory and Johannine mission a test case: the Johannine community as divine communicative action

Related Papers (5)

Echoes of Scripture in the letters of Paul

Biblical Interpretation in Ancient Israel

A Prophet Reads Scripture: Allusion in Isaiah 40-66

Identifying Inner-Biblical Allusions: Psalm 78 as a Test Case

The Dead Sea Genesis Apocryphon: A New Text and Translation with Introduction and Special Treatment of Columns 13-17