By Seth L. Sanders
"The Invention of Hebrew" is the 1st ebook to strategy the Bible in mild of contemporary findings at the use of the Hebrew alphabet as a planned and significant selection. Seth L. Sanders connects the Bible's certain linguistic shape - writing down an area spoken language - to a cultural wish to converse on to humans, summoning them to affix a brand new neighborhood that the textual content itself helped name into being. Addressing the folk of Israel via a vernacular literature, Hebrew texts received the facility to handle their viewers as a public. via evaluating Biblical records with similar historical texts in Hebrew, Ugaritic, and Babylonian, this publication info exact ways that Hebrew used to be a powerfully self-conscious political language. Revealing the iconic political stakes of Biblical writing, "The Invention of Hebrew" demonstrates how Hebrew assumed and promoted a resource of strength formerly unknown in written literature: 'the people' because the protagonist of faith and politics.
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"The Invention of Hebrew" is the 1st e-book to strategy the Bible in mild of contemporary findings at the use of the Hebrew alphabet as a planned and significant selection. Seth L. Sanders connects the Bible's certain linguistic shape - writing down an area spoken language - to a cultural wish to communicate on to humans, summoning them to affix a brand new neighborhood that the textual content itself helped name into being.
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Due to a combination of long-running interests and recent politics, some of Herder’s heirs in anthropology are now deeply occupied with the ques tion of political communication in “non-modern” Semitic-speaking cultures. Contemporary Arabic political poetry in Yemen “requires expanding our notions of textual culture beyond the kind of literate, formally educated do mains typically foregrounded in studies of public culture” (F. Miller 2007:31). Such scholarship pays "special attention to the construction of audiences as ‘addressees’” through poetic and grammatical forms and examines “the ways in which both artists and audiences collaborate in crafting new witnessing subjects whose ratification underscores new forms of collectivity” (F.
The turn to questions of sources—of traditions rather than of authority— was decisive. With its theological edge blunted, as the historian Jonathan Sheehan argues, “culture would be the new rock atop which the legitimacy of the Bible was built” (2005:xiv). '5 The central concern of biblical studies became the verification of documents, and the central question in the nineteenth and twentieth centuries became the decipherment of the Hebrew Bible as a representation of ancient Israel. No longer a political charter with claims on its readers, the most it could aspire to be was an authentic cultural document, somebody else’s political charter.
Again, it is manifest, that none can know they are God’s word (though all true Christians believe it) but those to whom God himself hath revealed it supernaturally; and therefore, the question is not rightly moved of our Knowledge of it. Lastly, when the question is propounded of our Belief, because some are moved to believe for one, and others for other reasons, there can be rendered no one general answer for them all. The question truly stated is, By what authority they are made law. (Leviathan 33 [267], emphasis in original) Hobbes shows that the question of the Bible’s authority is the wrong one: it does not matter whether it is the word of God.