By Wilfried Warning
This examine explores the vocabulary hired within the extant textual content of "Leviticus". the selected technique of rhetorical research (with an emphasis upon terminological styles) exhibits a gently composed textual content. the elemental operating speculation that "Leviticus" has been artistically based round 37 divine speeches ("and the Lord spoke/sad to Moses (and Aaron)") with bankruptcy sixteen as its attainable structural and theological centre has been substantiated either at the microstructural and macrostructural degrees. The plethora of important micro- and macrostructural terminological styles indicates unique literary cohesiveness and for that reason single-handed authorship. those findings are of particular importance concerning the so-called "P" and "H" passages, a "layer of priestly reworking", and, much more, the exegesis and theology of "Leviticus".
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Extra info for Literary Artistry in Leviticus (Biblical Interpretation Series)
Therefore m a n y terms that are essential and fundamental to a conceptual structure of Leviticus and to its theology do not fit into the category. 128 Terminological pattern·. ) aesthetic structures present both on the micro- and macrostructural levels. Each of these structures is based exclusively on verbal congruence, needless to say. Not one of them is founded on synonymous terms or phrases, not to mention conceptual correlations. In concluding this section on definitions we should be mindful of the truism that any investigation of a biblical text has to make the actual words used by the biblical writers its sole starting point.
Which] will be called macro-structure, 5 " 1 6 that is, in using the term the structuration of the whole book of Leviticus is u n d e r consideration. 111 other words, macrostructure stands for the probably purposeful overall organization of the extant text of the third book of Moses. In making reference to "the super- or macrostructure of the Pentateuch"" 7 Knierim uses the term in a similar way, and in speaking of the "sinaitic sanctuary texts in the macrostructures of the wilderness and the Sinai narrative," 1 1 8 Utzschneider has likewise a large part of the present Pentateuch in mind.
Barrick, 20, who cites thirty-six formulaic introductory addresses omitting the one addressed to Aaron in 10:8, considers the often repeated "direct statements . . that Moses was the recipient of the revelation" one of the two major factors "that Leviticus . . ). Gerstenberger, 4, remarks: "Altogether, the expression 'he spoke to Moses' occurs thirty-five times. Although this expression seems to occur at peculiarly asymmetrical intervals . . " Because of not taking into considération the phrase "the Lord said [ ]ויאמרto Moses in 16:2 and 21:1 his counting amounts only to thirty-five.