Enduring Exile: The Metaphorization of Exile in the Hebrew by Martien A. Halvorson-Taylor

By Martien A. Halvorson-Taylor

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Although those passages were edited and glossed during and after the Babylonian exile, the preexilic circulation of their essential content can 63 Black, Models and Metaphors, 43. e. and earlier. Comparing ancient Near Eastern treaty curses that deal with exile and the analogous biblical curses in Deut 28 and Lev 26 suggests that ancient Israel inherited a concept of exile that already had extended meaning before Judah’s firsthand experience of deportation. In both the ancient Near Eastern and biblical treaties, exile was already construed as an expression of divine wrath and as a manifestation of the death penalty for the violator of the covenant; exile provided one among a range of possible iterations of divine wrath against the cursed.

30) and sanctuaries (v. 31) better reflect the situation under Hezekiah. He further argues that the references to the ravaging of the land by wild animals (v. 22) and the enemies who settle on the devastated land (v. 87 From such evidence, he concludes that the theology of vv. 40–42, 45 may first have been formulated for the exiled north, even if it later served to bolster the Judean exiles. e. 88 Moshe Weinfeld, in a discussion of Deut 28, also noted similarities between Lev 26 and the Sefire treaty, which include “repetitive phrases .

Take, for example, v. 25, in the fourth section, which portends pestilence and of the curse of exile, may also be argued by analogy with the sequence of ideas in Deut 28:64–66. 87 Here Milgrom credits the scholarship of B. D. Eerdmans, Das Buch Leviticus (Alttestamentliche Studien 4; Giessen: Töpelmann, 1912) and Paul Heinisch, Das Buch Leviticus (HSAT; Bonn: Hanstein, 1935). 88 Milgrom, Leviticus 23–27, 2347. Milgrom also here disputes Levine’s argument that the author of the primary epilogue drew on Ezekiel, a key point for Levine’s dating, and argues, instead, that Ezekiel drew on Lev 26, at least vv.

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