By Joze Krasovec
This examine of antithesis in biblical poetry arose out of the author’s prior paintings on merism in his 1977 doctoral dissertation. the current paintings seeks to target the phenomenon of antithesis in line with se, and to check its function in consultant examples of assorted biblical genres: “epic,” “psalmic,” “prophetic,” and “didactic” literature. It concludes with an inventory of cases of antithesis within the Hebrew Bible and an try at extensive categorization, in addition to a few hypothesis concerning the starting place of the elemental sorts of antithesis.
No doubt by way of its try and concentration consciousness at the particular phenomenon of antithesis and its meeting of definitions and examples, this examine might be of curiosity to a couple scholars of biblical sort. regrettably, in spite of the fact that, it really is open to feedback on a number of issues. to start with, its very topic: why “antithesis”? The worthiness of this type for forthcoming Hebrew type isn't really puzzled through this research, yet in basic terms assumed, possibly simply because antithesis has been this type of renowned function in descriptions of classical Greek and Latin rhetoric—indeed, a few of these descriptions (Aristotle, Quintilian, et al.) are marshaled within the author’s fight to outline antithesis for the Bible. yet that the phenomenon he identifies as antithesis may possibly larger be approached within the context of broader facets of biblical kind, even perhaps below another rubric, isn't really considered one of this study’s theoretical matters: to the contrary, the writer is at pains to differentiate antithesis from all demeanour of items that resemble it yet are extra competently known as by way of different names (“merism,” for example). but now not all such makes an attempt at isolation and concentration are inevitably valuable, and for that reason the reader can't aid feeling that, at the one hand, antithesis by no means does get remoted and outlined in any convincing model, and, at the different, attention of antithesis besides its excluded look-alikes could have been way more enlightening.
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Extra info for Antithetic Structure in Biblical Hebrew Poetry
Cf. also O. Grether, "Das Deborahlied. Eine metrische Konstruktion", 47; A. ; München: Beck, 1953-59), 1. 275; Y. Aharoni, "Problems of the Israelite Conquest in the Light of Archaeological Discoveries", Antiquiry and Survival, II:2/3 (Hague/Jerusalem: Hebrew University/Israel Exploration Society, 1957) 142-50. 21 A. Weiser, "Das Deborahlied", 92, thinks that the curse of Meroz "die Anwesenheit einer Versammlung mit sakraler Funktion voraussetzt und nach Analogie von Dtn 27 undJdc 21,5 selbst einen sakralen Akt darstellt".
There are some other attempts worth mentioning that divide the Song into units, thereby coming quite close to the actual matter. The best one is the short explanation of division by O. ; Tübingen: J. C. B. Mohr, 1964) 134-35, into the following units: 2-3; 4-5; 6-8; 9-15a; 15b-17; 18; 19-22; 23; 24-27; 28-30; 31. J. Gray, Joshua, Judges and Ruth (New Century Bible; LondonlEdinburgh: Nelson, 1967) shows the following division: 2-3; 4-5; 6-8; 9-11; 12; 13-18; 19-22; 23; 24; 25-27; 28-30; 31. 9 Such a division is not of much significance for this present study.
She was quite likely a paradigmatic figure, as clearly indicated in the Song: God acts through a weak person to humble the powerful enemy. But this fact also implies that Jael personifies aIl the willing tribes that were mentioned before. 17 Cf. A. Weiser, "Das Deborahlied", 91. This phrase is commented by Weiser as follows: "Das Aufstampfen mit den Füssen - ursprünglich wohl eine Zaubergeste nimmt nach antiker Anschauung das Stampfen der in der Flucht dahinjagenden Rosse dynamisch vorweg, was in v 22 durch die den Galopp nachahmende Tonmalerei verlebendigt wird".
Antithetic Structure in Biblical Hebrew Poetry by Joze Krasovec