Download e-book for iPad: A historical-critical study of the book of Zephaniah by Ehud Ben Zvi

By Ehud Ben Zvi

ISBN-10: 089925814X

ISBN-13: 9780899258140

Famous historical-critical pupil Ehud Ben Zvi analyzes each verse of the booklet of Zephaniah, reconstructing the historic context of its composition, deciding upon its authorship, and contemplating how its unique viewers could have interpreted its message.

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Extra info for A historical-critical study of the book of Zephaniah

Example text

3-6 an addition, and others. But see Ball, 1972/1988: 25, and cf. House: 118,126. See, the characteristic expression: "Man hat keinen Anlass Zephanja diese Worte (Zeph 2:8-9) abzusprechen" (Gerleman, 1942: 40). Gerleman did not ask whether there are reasons for attributing these verses to the prophet Zephaniah, who lived in the days of Josiah, except for a possible understanding of the superscription. Cf. with "So there is no overwhelming reason to assume that most of this material has been added at a later date (the emphasis is mine)" (Boadt, 1982: 222) and see the short review of the discussion about Zeph 1:2-3 in Langhor, 1976: 4-5.

Also note 9. l2th-13th century) is based, partially, on Zeph 1:14-16. 33 Luther: 319 28 Zephaniah through the Ages' Mirror moreover, the Bibliotheca disputationum theologico-philologico exegeticarum inV & Ν Testamentum (published in Hamburg in 1736), an index of main biblical studies written during the fifteenth century and the first third of the sixteenth century, contains only fifteen entries for Zephaniah, the second lowest number for one of The Twelve. 37 Furthermore, some scholars tend to give low value to Zephaniah, and to the Book of Zephaniah.

F) Zeph 1:13 refers to those who believe that God will do nothing, either good or bad. This topos occurs elsewhere in the OT (see Mai 3:13-18; Ps 10:11-13, cf. Ps 14:1=53:2). , Ezek 25:8) are more likely to be a statement aimed to the author's group than a real citation, and taking into account that the people who did not expect any action of God are described as wealthy (cf. Zeph 1:18, see also Zeph 3:11-12), may this topos suggest the existence of a community that feels deprived? If that is the case then the idea of cognitive dissonance may provide a helpful heuristic model for the understanding of this topos.

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A historical-critical study of the book of Zephaniah by Ehud Ben Zvi


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