Closure in Biblical Narrative by Susan Zeelander

By Susan Zeelander

There was a lot dialogue of narrative elements of the Bible in recent times, however the ends of biblical narratives – how the ends give a contribution to closure for his or her tales and the way the finishing techniques impact the total narrative – haven't been studied comprehensively. This examine indicates how the writers and editors of brief narratives in Genesis gave their tales a feeling of closure (or in a number of circumstances, the feel of non-closure). a number of and occasionally unforeseen, kinds of closure are pointed out; jointly those shape a suite of closural conventions. This contribution to narrative poetics of the Hebrew Bible within the mild of resource feedback can be helpful to people who have an interest in narrative and in suggestions of closure.

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Alter also mentions that some events or episodes are marked at the end by formulas. One that he discusses is that of people rising up and going offf to a diffferent place;59 with this approach the fijinal departure of Adam and Eve from the Garden would mark the end. The approaches of Alter and Amit are valuable, but for the purposes of this study it is important to give prominence to the plot structure of each narrative so that end-sections can be identifijied and then comparisons made between them.

D-2 C-actant is tested Ephron offfers to give Abraham land in which to bury his dead, 10–11. E-2 C-actant responds to test Abraham responds that he wants to pay for the land, 12–13. F C-actant acquires empowerment Ephron agrees to sell (at a high price), 14–15. H C-actant’s primary action to alleviate A or a Abraham accepts Ephron’s terms and pays him, 16. I, or I (neg) Success (or failure) of H. The land legally passes to Abraham; he buries Sarah in the burial place, 17–20. EQ New equilibrium Abraham owns land as a possession in Canaan, 17–20.

Early studies include those of Norman H. Snaith, “Selah,” Vetus Testamentum 2, no. 1 (1952): 43–56, and R. Gyllenberg, “Die Bedeutung des Wortes Sela,” ZAW 58 (1940/1941): 153–156. 52 Amit, Reading Biblical Narrative, 14–16. Amit attributes these criteria to two of Menahem Perry and Meir Sternberg’s articles in Hasifrut/Literature: “The King through Ironic Eyes: The Narrator’s Devices in the Biblical Story of David and Bathsheba and Two Excurses on the Theory of Narrative Text,” Hasifrut/Literature 1: 263–292, and “Caution: A Literary Text!

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