By David J. A. Clines, David M. Gunn, Alan J. Hauser
Biblical authors have been artists of language who created their which means via their verbal artistry, their rhetoric. those twelve essays see which means as finally inseparable from paintings and search to appreciate the biblical literature with sensitivity to the writer's craft. Contents: David Clines, The Arguments of Job's pals. George Coats, A Moses Legend in Numbers 12. Charles Davis, The Literary constitution of Luke 1-2. Cheryl Exum, A Literary method of Isaiah 28. David Gunn, Plot, personality and Theology in Exodus 1-14. Alan Hauser, Intimacy and Alienation in Genesis 2-3. Charles Isbell, tale traces and key terms in Exodus 1-2. Martin Kessler, method for Rhetorical feedback. John Kselman, A Rhetorical examine of Psalm 22. Kenneth Kuntz, Rhetorical feedback and Isaiah 51.1-16. Ann Vater, shape and Rhetorical feedback in Exodus 7-11. Edwin Webster, development within the Fourth Gospel.
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Extra resources for Art and Meaning: Rhetoric in Biblical Literature (JSOT Supplement)
It is for this reason that the phrase "to expose the nakedness of ... " is often used to refer to sexual intercourse (Lev. 18; 20), wherein two people open themselves to one another in the most complete way possible. 25 man and his wife stand naked before one another, expose themselves completely to one another, and are not ashamed /7/. Their vulnerability causes no anxiety, and their intimacy is complete. 3, where the intimacy is disrupted, as expressed in part through the urgent need of man and woman to cover up their nakedness.
6), and that it was a delight to the eyes /I I/. 6), man and woman desire that they not be seen. 711). 2. The writer has devoted only a bare minimum of words to the act of eating, and even a majority of these words are used to indicate that man and woman take part in the act together. Verse 7. Here the writer's interweaving of the themes of intimacy and alienation continues. As a result of their eating, both man and woman have their eyes opened. While they experience this together /12/, the knowledge they have gained separates them.
The influence of alienation is not yet complete. There is a remnant of togetherness, as indicated by the plural verbs describing the making of clothes, and by the plural Ihm (for themselves). Verses 8-10. God has been absent since 2:22, his absence being part of a deliberate pattern by the writer. 23-25), and God recedes into the background. 3 God continues to be absent as the forces of disruption are turned loose. 8, however, brings the theme of alienation to its climax. Thus, not only does God create the most complete form of intimacy (2:22); he also brings out into the open all the divisive consequences of man's rebellion(3:9-13).
Art and Meaning: Rhetoric in Biblical Literature (JSOT Supplement) by David J. A. Clines, David M. Gunn, Alan J. Hauser