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Tuesday, March 02, 2010
  Amos 7,1-8,3: cohesion and generic dissonance.
I'm delighted! My article in ZAW did appear in 2009, it's just the post to NZ and the de Gruyter's website were both slow ;)

So if you are interested in Amos, or in the ways in which Hebrew Bible texts stick together do please read:

Bulkeley, Tim. “Amos 7,1-8,3: cohesion and generic dissonance.” Zeitschrift für die Alttestamentliche Wissenschaft 121 (2009): 515-528.

It is currently available for a fee on the de Gruyter's website (apparently my wisdom is not priceless, but 14 pages is worth US$40 or about 3 words for every cent you pay), or perhaps a library near you has a copy, or if you promise to cite me in your own work I'll send you a copy, so enjoy ;)

Here are the abstracts (in English, French and German):

This article investigates features of the language of Am 7,1–8,3 which promote the cohesion of the text, and how these interact with rhetorical features of the text to promote a coherent message. In this passage, repetition of lexical stock is a particularly strong cohesive feature. It promotes reading the vision accounts, both the three which precede and the one that follows, with the biographical narrative in 7,10–17. Thus despite marked differences of genre and point of view, first person in the vision accounts and third person in the narrative, the sections of this passage as we have it work together. Together they promote the claim that Amos was a true prophet, and that his message of disaster for the kingdom of Israel was indeed a word from the LORD.

Cet article étudie les éléments linguistiques d'Amos 7,1–8,3 qui produisent un sens de cohésion textuelle. Il note la façon dont ces éléments fonctionnent ensemble avec des techniques rhétoriques, de façon à suggérer un message cohérent. Dans cette section du livre d'Amos, la répétition lexicale constitue une importante structure de cohésion. Cet effet encourage une lecture des récits de vision prophétiques, les trois racontés avant la narration biographique en Amos 7,10–17 aussi bien que celui qui la suit. On constate ainsi des différences notables entre les sections de cette péricope, telle que nous l'avons reçue. Ces différences comprennent le genre et le point de vue (les récits de vision sont racontés à la première personne, mais la narration biographique à la troisième). En dépit de ce décalage formel, les sections fonctionnent bien ensemble. Elles suggèrent qu'Amos était un vrai prophète, et que son message de catastrophe pour le royaume d'Israël était en fait une parole du Seigneur.

Der Beitrag untersucht die Sprachelemente in Am 7,1–8,3, die für den Zusammenhalt des Textes verantwortlich sind, und beleuchtet ihr Zusammenwirken mit den rhetorischen Mitteln für die Herstellung von Kohärenz. Dabei wird der Verwendung gleicher Begriffe etwa für die Verknüpfung der Visionsschilderungen mit der biographischen Erzählung in Am 7,10–17 große Bedeutung zugemessen. Trotz der immer wieder angeführten Unterschiede in Gattung, Intention und »Ich«- bzw. »Er«-Bericht gehen sie auf eine Hand zurück. Zusammen formulieren sie den Anspruch, dass Amos ein wahrer Prophet ist und dass seine Unheilsbotschaft für das Königreich Israel Wort Gottes ist.



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