By Michael R. Stead
This booklet bargains a critique of and refinement to the techniques of intertextuality/inner-biblical allusion/tradition
history in knowing the impression of ‘texts re-using texts'. opposed to a contemporary development which seeks to restrict this phenomenon to ‘verbal repetition', it demonstrates that Zechariah 1-8 includes using a large choice of literary units (including thematic allusions, ‘ungramaticalities', and sustained allusions)to make connections with different texts. the type of ‘intertextual' technique during this research demonstrates that intertextuality doesn't unavoidably bring about radical indeterminacy (as claimed through some), and as an alternative truly aids within the restricting the potential levels of which means. the way during which Zechariah 1-8 invokes/re-activates/ re-applies the phrases of the ‘former prophets' increases very important concerns relating to prophecy and fulfilment, background and eschatology, and the improvement of ‘apocalyptic', that are addressed during this enquiry.
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Zechariah 1-8 is a deeply intertextual paintings which takes up previously disparate streams of culture - in particular quite a few parts of what it calls ‘the former prophets' - and creatively combines those traditions, in using them to a post-exilic context. This truth implies that Zechariah 1-8 is located in a twin context - the literary context of ‘the former prophets', and the ancient context of the early post-exilic interval.
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Additional info for The Intertextuality of Zechariah 1-8
However, it does not substantially change the outcome of this analysis if Mic 4 were the prior passage. Nurmela lists Zech 8/Isa 2 as a “sure allusion” (1996: 89–90). See also Baldwin 1972: 155, Mason 1977a: 72; Petersen 1984a: 317; Boda 2004: 397 (citing Isa 2// Mic 4). ; also Beuken (1967: 179) and Petitjean (1969: 429–31). Cf. Tollington (1993: 236–37) who identifies the possible connections with Isa 2:3 and Mic 4:2, but leaves open the question of dependency/influence. 1 2. ” (Zech 8:21) ובאו עמים רבים וגוים עצומים לבקשׁ את־יהוה צבאות בירושׁלם ולחלות את־פני יהוה Many peoples and strong nations shall come to seek Yahweh of Hosts in Jerusalem, and to entreat the favour of Yahweh.
In this realm the author’s sources, while perhaps difficult to trace or even no longer traceable, are hardly anonymous. In fact, for the audience fully to appreciate the richness and resonance of the new text, the precursor must be known” (1997: 61). e. acknowledging source). A quotation is an identifiable word-for-word repetition. An allusion is a partial re-use of a sequence of words or ideas. 21 A trace is defined by Derrida as the indications of an absence that define a presence. Any signifier contains “traces” of other signifiers which shape its meaning.
Mettinger 1993; Pyeon 2003; Newsom 2002; 2003. 9. , Tanner 2001. 10. , Willey 1997; Klouda 2002; Bergey 2003. 11. , Laato 1996. 12. , Moyise 2000, who distinguishes between “Intertextual Echo,” “Dialogical Intertextuality” and “Postmodern Intertextuality” (see further n. 17 below). See also Sanders 1999: 316 and Fishbane 2000. 13. e. Old Testament) writer re-uses, reinterprets or reapplies an earlier biblical text. Fishbane argues that the received text (the traditum) has been transmitted by human agents, who have incorporated their own exegesis of it in the process of transmission (the traditio).
The Intertextuality of Zechariah 1-8 by Michael R. Stead