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Paul R. Raabe

? Repeatedly the God of Israel is the verbal subject of the sentences. He is doing things in human history among the foreign nations. Therefore the question naturally arises: “What is the God of Israel up to? What are his actions, and what purposes will they serve?” Chapters 46, 48, and 49 clearly present


Magnar Kartveit

, to the subsidiary subject, and to the connected implication system; and he uses “tenor” for the principal subject, for the implications connected with that subject, and for the resultant meaning of the expression in its context. On this background, it is no wonder that later authors use “tenor” and


Mark Leuchter

conventions (Jer 25:1–13 as a colophon, for example). 29 It is in the latter half of the book (chapters 26–51 in the MT ), however, where scribes and writing become explicit subjects of discourse. In what follows, we will consider three episodes that presuppose and amplify Deuteronomy’s concept of scribal


Georg Fischer

interpreted Jer 1:9 as “dramatization” of Deut 18 , adding to the mere words a unique divine gesture underlining and visualizing them. 2 No other text of the Hebrew Bible uses the phrase נתן דברי בפה , “to put my words into the mouth,” with God as a subject. 3 Thus, an “exclusive relationship” 4 unites


Terence E. Fretheim

. God is able to recall a past that God has experienced with Israel. It may be said that God has “total recall” of this past, and experiences ongoing effects of that past, but, still, that God is the subject of the verb “remember” indicates that the past is truly past to God. 2.2 God “Thought” I thought


David J. Reimer

reasons for its eclipse in modern thought, and subjects this displacement to philosophical scrutiny. 2 Twenty years on from that work, two of the factors he identified as contributing to the neglect of place – eclipsed by “time and space” – stand out as both percipient and prescient: forced migrations


Gillian Greenberg

used with a plural subject. Two further examples in brief: in Jer 2:25 and 18:12 the MT reads “There is no hope,” with the root יאש . Both translators have instead understood this as the root איש , “to be of substance/ strong,” a confusion which could readily be made: in 2:25, P reads “I have


Andrew G. Shead

Wortereignisformel ‎ אלי‎ דבר־יהוה‎ ויהי ‎ has been adapted to enable it to stand as a second title (‎ אליו‎ דבר־יהוה‎ היה‎ אשר ‎, 1:2) without being read as a second and subsequent statement. 83 Two subjects are being closely identified, and in contrast to G, where both those subjects are the word of God, 84


Herbert B. Huffmon

Jehu’s Coup , BJS 311 (Atlanta: Scholars, 1997), 47. She mentions Jehonadab’s “symbolic role” as “the only possible populist element of the overthrow.” 16 Note that 2 Kgs 10:23 begins with a singular verb followed by a compound subject (that is, both Jehu and Jehonadab entered the temple) and that