By Dale Patrick, Allen Scult
During this examine, Patrick and Scult are good trained at the idea of ''discourses as power'' yet they don't linger over dense theoretical concerns. quite they exhibit in concrete circumstances how discourse works. Their learn of task either places such concept to solid virtue, and exhibits us activity afresh. The publication is lucid, disciplined, and available, an excellent assist in time of difficulty. (Walter Brueggemann)
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Extra info for Rhetoric and Biblical Interpretation
Although, of course, some of the content changes in the transposition as well, what is significant for us here and rarely noted is the change in form. By this change, the Biblical narrators suggest that there was something 'wrong' in the way the epics told the story, perhaps 38 Rhetoric and Biblical Interpretation because of the way the epic could be ritually used to relate to the deity. Thus, when the Biblical authors retold these old stories in a new way, they were not only implicitly saying that their version was the 'true story', but perhaps more importantly, that their version was the correct way to tell it, meaning that the story was to function in a new way as part of a new relationship to God.
Rabbinic Interpretation From the very start, stories were added to fill in the gaps and shed light upon the obscurities. These stories could adapt the message to the needs and exigencies of future generations under the guise of interpreting obscure verses. Thus could the authority of the sacred text be applied to creating new messages for new situations without essentially tampering with the original—a very effective rhetorical technique requiring the cooperation of the text in order to succeed.
6 But scholars have an understandable reluctance even to look for something that would not be explainable as having come from somewhere else, and the authors of the vast majority of the Biblical narratives had no access to the Greek concept of rhetoric as the art of persuasion. But is such borrowing a necessary prerequisite for the appearance of primary rhetorical discourse? 7 The Greeks merely became intellectually conscious of an impulse which is part of our repertoire as symbol users. As the Greeks applied that impulse to the art of political discourse, the Hebrews applied it to narrative, but they did not conceptualize it, for such conceptualizing was foreign to the modes of discourse in which they were engaged.