By Roland Meynet
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52 And the blind man said to him: 'Rabbuni, let me receive my sight'. And Jesus said to him: 'Go your way; your faith has saved you'. And immediately he received his sight and followed him on the road. the man that Jesus meets is not only blind but he is 'sitting by the roadside' (46). That this detail is important is shown at the end of the passage, since, having recovered sight, 'he followed him on the road' (52). In response to the request of his two disciples, Jesus says: 'You 30 Rhetorical Analysis do not know what you are asking' (that is: 'You do not see', as suggests common experience and probably a play on words between the two Greek verbs); and the master applies himself to opening their eyes on condition that they do what is required to obtain what they ask, 'drink the cup' and 'be baptized with the baptism' of the passion.
In his paper of 18 December 1968, at the annual conference of the Society of Biblical Literature, which met at the University of California (Berkeley), he declared: What I am interested in, above all, is understanding the nature of Hebrew literary composition, exhibiting the structural patterns that are employed for the fashioning of a literary unit, whether in poetry or prose, and discerning the many and various devices by which the predications are formulated and ordered into a unified whole.
21 The second part of this book is a new draft of this methodological 'expose', which has benefited from judicious criticism from the examiners of my doctoral dissertation, and primarily from the man who did me the honour of writing the Preface to this book. was invented in later years already seems to be there, at least in seed: Lowth's 'parallelism of the members', under the name of 'pleonasmus' (col. 1230-35) and what we call 'figures of composition' in the chapter that he entitles lDe schematibus seufiguris' (col.