This book offers a comprehensive treatment of the city image in the Hebrew Bible, with specific attention to stylistics. By engaging with spatial theory (Lefebvre 1974, Soja 1996), the author develops a new framework to analyse the concept of ‘city’, arguing that a set of conceptual images defines the Biblical Hebrew city, each of them constructed using the same linguistic toolkit. Contrary to previous studies, the book shows that biblical cities are not necessarily evil or female. In addition, there is no substantial difference between the metaphorical images used for Jerusalem and those used for other cities. This book will be of interest to students and scholars of stylistics, urban studies, critical-spatial theory and biblical studies (especially Biblical Hebrew).

This handbook presents an overview of the main approaches from social and cultural anthropology to the Hebrew Bible. Since the late 19th century, biblical scholarship has addressed issues and themes related to biblical stories from a perspective which could now be considered socio-anthropological. It is however only since the 1960s that biblical scholars have started to produce readings and incorporate analytical models drawn directly from social anthropology to widen the interpretive scope of the social and historical data contained in the biblical sources. The handbook is arranged into two main thematic parts. Part 1 assesses the place of the Bible in social anthropology, examines the contribution of ethnoarchaeology to the recovery of the social world of Iron Age Palestine and offers insights from the anthropology of the Mediterranean for the interpretation of the biblical stories. Part 2 provides a series of case studies on anthropological themes arising in the Hebrew Bible. These include kinship and social organisation, death, cultural and collective memory, and ritualism. Contributors also examine how the biblical stories reveal dynamics of power and authority, gender, and honour and shame, and how socio-anthropological approaches can reveal these narratives and deepen our knowledge of the human societies and cultural context of the texts. Bringing together the expertise of scholars of the Hebrew Bible and Biblical Archaeology, this ethnographic introduction prompts new questions into our understanding of anthropology and the Bible.

Ancient cities served as the actual, worldly landscape populated by “material” sites of memory. Some of these sites were personal and others were directly and intentionally involved in the shaping of a collective social memory, such as palaces, temples, inscriptions, walls, and gates. Many cities were also sites of social memory in a very different way. Like Babylon, Nineveh, or Jerusalem, they served as ciphers that activated and communicated various mnemonic worlds as they integrated multiple images, remembered events, and provided a variety of meanings in diverse ancient communities. Memory and the City in Ancient Israel contributes to the study of social memory in ancient Israel in the late Persian and early Hellenistic periods by exploring “the city,” both urban spaces and urban centers. It opens with a study that compares basic conceptualizing tendencies of cities in Mesopotamia with their counterparts in ancient Israel. Its essays then explore memories of gates, domestic spaces, threshing floors, palaces, city gardens and parks, natural and “domesticated” water in urban settings, cisterns, and wells. Finally, the studies turn to particular cities of memory in ancient Israel: Jerusalem, Samaria, Shechem, Mizpah, Tyre, Nineveh, and Babylon. The volume, which emerged from meetings of the European Association of Biblical Studies, includes the work of Stéphanie Anthonioz, Yairah Amit, Ehud Ben Zvi, Kåre Berge, Diana Edelman, Hadi Ghantous, Anne Katrine Gudme, Philippe Guillaume, Russell Hobson, Steven W. Holloway, Francis Landy, Daniel Pioske, Ulrike Sals, Carla Sulzbach, Karolien Vermeulen, and Carey Walsh.

Jerusalem/Zion's metaphoric investiture/divestiture of dress is a central force to create new perspectives on reality and of a nation's selfhood in contexts of suffering and destruction, making dress in prophetic metaphors a crucial means of communication and perception management.

This book reflects the cutting edge in ecostylistic approaches to nature, the environment and sustainability as represented in contemporary non-literary discourse. Firstly, the book presents the ecolinguistic and stylistic terms and theories applied in this ecostylistic analysis (ecosophy, beneficial, ambivalent and destructive discourses; and foregrounding, point of view, metaphor), and reviews the most recent literature in the field of ecostylistics. Secondly, the book examines the occurrences of five marker words (nature, environment, ecosystem, ecology, sustainability) on the websites of five environmental organisations and agencies (Forestry England, Greenpeace International, National Park Service, Navdanya International, World Wide Fund for Nature). The main research purpose of this study is to identify beneficial discourses in the environet and to investigate the beneficial ecostylistic strategies utilised to produce them. Above all, this book reminds us humans that we do not stand apart from nature: we are a part of it. The book will be of interest to scholars of stylistics, ecolinguistics and ecocriticism, as well as scholars of discourse analysis, environmental communication and environmental humanities.

The Bible is interpreted in a variety of ways and through a myriad of lenses. But how we interpret Scripture depends first of all on how we read it. This handbook focuses on the process of reading itself, taking a cognitive-stylistic approach grounded in recent research on language and the mind. Through accessible explanations of twelve key stylistic elements, How We Read the Bible provides all who study Scripture with the tools to understand what happens when we read and draw meaning from biblical texts. Rather than problematizing the divide between authors from the ancient world and a modern-day audience, Karolien Vermeulen and Elizabeth Hayes bridge the gap by exploring the interaction between the cues of the text and the context of the reader. With numerous examples from the Old and New Testaments and helpful suggestions for further study, How We Read the Bible can be used within any framework of biblical study—historical, theological, literary, and others—as a pathway to meeting Scripture on its own terms.

The contributions in this collection offer a wide range of stylistic perspectives on landscape, place and environment, by focusing on a variety of text-types ranging from poetry, the Bible, fictional and non-fictional prose, to newspaper articles, condo names, online texts and exhibitions. Employing both established and cutting-edge methodologies from, among others, corpus linguistics, metaphor studies, Text World Theory and ecostylistics, the eleven chapters in the volume provide an overview of how landscape, place and environment are encoded and can be investigated in literary and non-literary discourse. The studies collected here stand as evidence of the possibility of, and the need for, a “stylistics of landscape”, which emphasises how represented spaces are made manifest linguistically; a “stylistics of place”, which focuses on the discursive and affective qualities of those represented spaces; and a “stylistics of environment”, which reiterates the urgency for environmentally-responsible humanities, able to support a change in the anthropocentric narrative which poses humans as the most important variable in the human-animal and human-environment relationships.