By Walter Brueggemann
During this up to date variation of the preferred textbook, Walter Brueggemann and Tod Linafelt introduce the reader to the huge theological scope of the outdated testomony, treating one of the most very important matters and techniques in modern biblical interpretation. This essentially written textbook specializes in the literature of the previous testomony because it grew out of non secular, political, and ideological contexts over many centuries in Israel's historical past. overlaying each publication within the outdated testomony (arranged in canonical order), the authors exhibit the improvement of theological recommendations in biblical writings from the Torah via post-exilic Judaism. This advent invitations readers to have interaction within the development of which means as they enterprise into those undying texts.
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Extra resources for An Introduction to the Old Testament: The Canon and Christian Imagination
The biblical narrative itself attests that the decisive leadership of the Jerusalem community was deported by the Babylon ians away from Judah to distant areas in Babylon (see 2 Kgs 24–25; Ps 137; Jer 52). There they remained an identifiable community with high self-regard (as in Jer 24) until Cyrus the Persian ruler conquered Babylon and permitted a return of some Jewish exiles after 537 (see 2 Chr 36:22–23). This notion of “exile” has been recently challenged on historical grounds, to suggest that the reality of deportation was less decisive and radical than the biblical record attests, that the notion of “exile” is an ideological term designed to establish the pedigree and assert the legitimacy of certain elements in the Jewish community as the proper leadership for the reconstitution of the community.
As the suffering Job imagines blotting out the day of his birth, he both personifies and eroticizes it, as he imagines the night longing for the day, which, in his counterfactual curse, never arrives: Let the stars of its dawn be dark; let it hope for light, but have none; may it not see the eyelids of the morning. (Job 3:9) Later, Job imagines God’s enmity toward him in terms of the ancient grudge between God as Creator and the chaotic force of the personified Sea: Am I the Sea, or the Dragon, that you set a guard over me?
Obvious examples of this formal preference include poetic books like the Psalms and the Song of Songs, where the expression of passion, whether despairing or joyful, is common. We find also in narrative contexts briefer poetic insets that serve to express or intensify emotion. ”—au. ). The book of Job serves as an example on a much larger scale, beginning in the narrative mode and giving precious little insight into Job’s thoughts or feelings. But when the story moves to Job’s anguished 32 An Introduction to the Old Testament death wish (“Let the day perish in which I was born, / and the night that said, ‘A man-child is conceived’” [3:2]), narrative gives way to the passionate but finely modulated poetic form of chapter 3, followed by many chapters in verse form of Job’s impassioned defense of his integrity.
An Introduction to the Old Testament: The Canon and Christian Imagination by Walter Brueggemann