By Karl Moller
An research of the literary constitution and rhetorical problem that caused the creation of the ebook of Amos. Moller argues that the ebook captures and provides the talk among Amos and his 8th-century viewers. whilst learn within the gentle of Israel's fall, the presentation of Amos suffering (and failing) to persuade his contemporaries of the approaching divine punishment services as a robust caution to next Judean readers.
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Extra resources for (A) Prophet in Debate: The Rhetoric of Persuasion in the Book of Amos (JSOT Supplement Series)
Cf. U. Eco, 'Between Author and Text', in idem etal, Interpretation and Overinterpretation, pp. 67-88 (68). 62 Even considering that we have no access to the author, and that communication via texts is different from oral communication in which the speaker (or 'author') is physically present, this does not force us to abandon the concept of intentionality altogether. Eco in this context helpfully brings into play the intention of the text (intentio opens), which is an intention that is embedded in the text.
1-19; idem, 'An Introduction to Rhetorical Criticism of the Bible: Prolegomena', Semitics 1 (1980), pp. J. J. ), SBLSP 19 (Missoula, MT: Scholars Press, 1980), pp. F. J. ), Encounter with the Text: Form and History in the Hebrew Bible (Semeia Supplements, 8; Philadelphia: Fortress Press; Missoula, MT: Scholars Press, 1979), pp. 91-100. 89. C. Perelman and L. Olbrechts-Tyteca, The New Rhetoric: A Treatise on 24 A Prophet in Debate burg School, as it came to be known, focused on stylistics,90 Perelman and Olbrechts-Tyteca were interested primarily in rhetoric as argumentation, thus reverting to its classical Aristotelian conception.
184. 78. J. Van Seters, Abraham in History and Tradition (New Haven: Yale University Press, 1975). 79. R. Mason, Propaganda and Subversion in the Old Testament (London: SPCK, 1997), p. 26; cf. also p. ' 80. Sternberg, Poetics, p. 17. 81. Cf. Barton's remarkable comment mentioned earlier that redaction-critical operations are more often than not either unnecessary or unsuccessful (Barton, Reading the Old Testament, p. 58). In the case of Amos, I believe them to be largely unnecessary (see also the discussion in K.