Book Reviews -- By: Anonymous

Journal: Bulletin for Biblical Research
Volume: BBR 22:4 (NA 2012)
Article: Book Reviews
Author: Anonymous

Book Reviews

Wido T. van Peursen and Janet W. Dyk, eds. Tradition and Innovation in Biblical Interpretation: Studies Presented to Professor Eep Talstra on the Occasion of His Sixty-Fifth Birthday. Studia Semitica Neerlandica 57. Leiden: Brill, 2011. Pp. xvi + 499. ISBN 978-90-04-21061-5. $221.00 cloth.

This book is a collection of essays presented in tribute to Professor Eep Talstra. It is divided into three parts, focusing on tradition and innovation in the Bible itself, tradition and innovation in the reception of the Bible, and tradition and innovation in linguistic and computational approaches to the Bible.

Part one contains seven essays. The first, by Joep Dubbink, examines Jer 26 applying Talstra’s method of studying the text synchronically first and then adding a diachronic dimension to solve whatever problems remain. Dubbink reaches the conclusion that the chapter can be read as a single coherent story narrated with multiple aims.

Eric Peels examines the reuse of Jer 6:22-24 in 50:41-43. The passage in 6:22-24 occurs as part of a climax of God’s messages against Jerusalem in chs. 2-6, esp. 4-6, whereas the quotation in 50:41-43 is part of God’s messages against Babylon in chs. 50-51. The latter messages also include other quotations from Isaiah and Jeremiah. Given the parallel between 4:5-6 and 50:3, the author concludes that the reuse of the wording of 6:22-24 in 50:41-43 creates an inclusion in ch. 50, reinforcing the correspondence between chs. 4-6 and 50. Thus, there is an ironic reversal. “The hunter becomes the hunted, the pursuer becomes the prey” (p. 33), and the God who punished Israel will punish Babylon and restore Israel.

Janneke Stegeman discusses Jer 32:36-41 in light of collective memory, which continually shapes and is shaped by new groups of readers. Taking as a point of departure the assumption that the text was an independent prophecy, the author discusses how it was inserted into the chapter and how this insertion is understood in the MT and in the LXX. Finally, Stegeman compares the appropriation of this passage in an Israeli Jewish group and in a Palestinian Christian group.


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