Inner-Biblical Interpretation of Yahweh's Gracious and Compassionate Character

Dozeman, Thomas B.

doi:10.2307/3267294

Cited by 12 publications

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“…54 É o uso desta fórmula em Jonas que iremos analisar agora. DOZEMAN, 1989, p. 221. 52 CHISHOLM, 1990 Phyllis Trible, em sua análise desse verso (4:1), acrescenta outros dois contrastes.…”

Section: Ironiaunclassified

Intertextualidade irônica em Jn 3:7-4:2

Martins

Silva

2018

maaravi

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Section: Ironiaunclassified

Intertextualidade irônica em Jn 3:7-4:2

Martins

Silva

2018

maaravi

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“…And as Thomas Dozeman has argued, the formula came to represent covenant renewal and was cited and reworked in a variety of biblical texts. 24 Another common formula is the two-word phrase tm)w dsx, which appears 23 times; by Michel's count, the two terms also appear 51 times near each other. 25 In these cases, as well as other phrases studied by Clark and others, dsx emerges, especially in Deuteronomy and later tradition, as a familiar term of great importance to the covenant between God and Israel.…”

Section: Dsx As a Formulaic Term In Covenant Traditionmentioning

confidence: 99%

“…109.12, 16, and in an inclusio in vv. [21][22][23][24][25][26]: the plea, 'May there be no one to do him a dsx' is followed by a list of curses. Verse 16 continues in this vein, using the term a second time: 'For he did not remember to show dsx'.…”

Section: Psalmsmentioning

confidence: 99%

Unexpected Attachments: A Literary Approach to the Term [ILLEGIBLE] in the Hebrew Bible

Britt

2003

Journal for the Study of the Old Testament

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The biblical term dsx, variously translated 'loving kindness' and 'steadfast love', displays a wide range of biblical uses and meanings. This article concentrates on poetic and narrative texts in which dsx appears surprisingly, often to denote unexpected attachments. While dsx is a formulaic term in covenant tradition, some poetic texts, notably Ps. 89, Isa. 54, and Lam. 3, place the term in striking contrast to its immediate context. Narrative cases of unexpected dsx include the attachments between Ruth and Naomi, David and Jonathan, Abraham and Sarah (in the wife-sister scenes), Yahweh and Israel, and three episodes about spies. By attending to the literary uses of dsx, this article illuminates the place of dsx in biblical theology.* I wish to thank Julia O'Brien for her comments on an earlier draft of this study. 1. According to Gordon Clark, the agent of dsx is God 187 times and a human 92 times in the Hebrew Bible: The Word Hesed in the Hebrew Bible (JSOTSup, 157;

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“…Dozeman obtained significant results in an intertextual comparison of Jonah with other books of the Twelve Prophets, revealing the process of gradual formation of these books as an integral corpus, with mutual influences and common fragments (Dozeman 1989). Other scholars have been exploring different aspects of humour in the text from the modern reader's standpoint, i.e.…”

Section: Introductionmentioning

confidence: 99%

“Jonah’s gourd” and its early Byzantine interpretations

Kurdybaylo

2021

EJHR

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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.

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Inner-Biblical Interpretation of Yahweh's Gracious and Compassionate Character

Cited by 12 publications

References 0 publications

Intertextualidade irônica em Jn 3:7-4:2

Intertextualidade irônica em Jn 3:7-4:2

Unexpected Attachments: A Literary Approach to the Term [ILLEGIBLE] in the Hebrew Bible

“Jonah’s gourd” and its early Byzantine interpretations

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