By Ehud Ben Zvi
This learn of the booklet of Obadiah emerges particularly basically from fresh advancements in highbrow heritage and especially contemporary theoretical mirrored image at the interpretation of texts. students resembling Stanley Fish, Wolfgang Iser, and Umberto Eco concentrated serious recognition on “the position of the reader” (Eco’s time period) within the construction of the that means of texts. Postmodern sensibility, schooled by means of Jacques Derrida’s software of deconstruction, has fostered conventions of interpreting that suppose the indeterminacy of texts and luxuriate in textual ambiguities. Interpretive tendencies 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 application of interpretation directed to the traditional ebook of Obadiah. the center of Ben Zvi’s idea is to concentration severe recognition at the unique readers of the booklet.
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Additional resources for A Historical-Critical Study of the Book of Obadiah
14-15. 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.
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. 121 As such they may evoke a starting scheme that includes significant knowledge about the contents of the book, for instance they may either summarize or point to significant topics covered in the book.
Nothing similar occurs in the other books included in the Latter Prophets. It is worth noting that in our written communications we tend to use markers such as italics, bold ana underlining to stress certain words and issues (in oral discourse, intonation may fulfill this role). Cf. van Dijk (1980a: 95). It is not unreasonable to understand repetition as a partial, functional equivalent to these markers in ancient written discourse. The MT of Jer 49:14 reads rrÒB D'i» τχι. ®. Holladay (1989: 371) maintains that the reading in Obad 1 is preferable, and accorai ngíy he corrects the text in Jer 49:14.
A Historical-Critical Study of the Book of Obadiah by Ehud Ben Zvi