By William A Tooman
The Gog Oracles' (Ezek 38-39) reuse of antecedent scripture is essential to their goal and that means. The development of continuing allusion within the Gog Oracles displays anything greater than a author saturated with scriptural idiom. it's a perform of disciplined and planned connection with decide upon texts on pick out subject matters. William A. Tooman exhibits that spotting the amount and density of scriptural reuse in the Gog Oracles is crucial for realizing those chapters' position in the ebook, its composition, and its position inside moment Temple literature.
A shut exam of the equipment, results, and explanations of scriptural reuse which are obtrusive in the Gog oracles finds that those chapters are a unified composition that was once crafted as a complement to a publication of Ezekiel, that allows you to fill gaps within the book`s message and to harmonize the publication with different traditions of prophetic revelation.
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Extra info for Gog of Magog: Reuse of Scripture and Compositional Technique in Ezekiel 38-39
D. , Andrews University; Ann Arbor, 1987). , the dimensions of the source text that are evoked by an allusion. Put as a question: if the reader of an allusion is expected to recognize the source text, how much of that source text is the reader expected to draw upon to comprehend the text before her? We will return to this issue in chs. 4 and 5 below, where it becomes a pressing issue. C. Recognizing Scriptural Reuse 25 I. What Is a Scriptural Text? This study purports to examine scriptural reuse in the Gog Oracles.
As can be seen in the structure and execution of this study, the form analysis of Goldberg and Samely has profoundly affected my own approach to GO, a text that was composed in a remarkably similar way. Furthermore, as we will see, the presuppositions under which rabbinic exegesis was conducted are closely aligned with the presuppositions of the author of GO. C. Recognizing Scriptural Reuse Establishing that any biblical text made deliberate use of another biblical text is fraught with difficulty.
If any credence is given to the account in 2 Kgs 22, sacred books were already being stored up in the temple during the monarchic period. ” This bears witnesses to the attitude that one of the essential purposes of the temple was to preserve sacred texts. Judas Maccabaeus, like Nehemiah before him, collected “all the books scattered because of the war,” before rededicating the temple. 80 4QMMT (cols. 9–11), the Halakhic Letter, names “the book of Moses” ( ʤʹʥʮ ʸʴʱ), “the books of the prophets” ( ʭʩʠʩʡʰʤ ʩʸʴʱ), and “David” (ʣʥʣ).