By Ehud Ben Zvi
This learn of the ebook of Obadiah emerges relatively basically from fresh advancements in highbrow historical past and especially contemporary theoretical mirrored image at the interpretation of texts. students similar to Stanley Fish, Wolfgang Iser, and Umberto Eco centred severe recognition on “the function of the reader” (Eco’s time period) within the construction of the that means of texts. Postmodern sensibility, schooled by way of Jacques Derrida’s software of deconstruction, has fostered conventions of studying that suppose the indeterminacy of texts and enjoy 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 publication of Obadiah. the center of Ben Zvi’s thought is to concentration serious recognition at the unique readers of the e-book.
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Extra resources for A Historical-Critical Study of the Book of Obadiah
NEB, REB The Prophetic Messenger Formula 29 different way) the communicative message of its title, and accordingly, the legitimacy and authority of the text about to be reread by the public. 83 One may suspect that the fact that this kind of claim is repeated twice may reflect some degree of (underlying) anxiety about its acceptance. In any case, it is worth noting that the book would not have been accepted as a prophetic book to be read, reread, and meditated upon by the community of (re)rereaders had they not accepted this claim.
Both were available to the writer/s of the text, and were used according to the matter. Cf. 5. , Rudolph (1931: 223); Brockington (1973: 446). Others such as Wolff (1986: 33) ana Dick (1984: 8) reject this position, at least partially, because of lectio difficilior. See also Keller (1965: 253). », but there it refers to Bozrah. " He also maintains that its presence in Obad 2 suggests that the text in Obadiah is dependent on the one present in Jeremiah, and strongly weakens the position that the text in Jeremiah relied on the one in Obadiah.
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