Download Biblical Corpora: Representations of Disability in Hebrew by Rebecca Raphael PDF

By Rebecca Raphael

The publication is prepared via style of biblical literature. First, the priestly literature articulates a binary notion of incapacity as impure and passive, i.e. as ‘other' to the natural, holy, and active. By distinction, within the prophetic literature and the Psalms, photos of incapacity constitution verbal exchange between God, prophets, leaders, and people. Here, incapacity doesn't easily suggest impurity; its valuation relies on its possessor. Wisdom literature and narrative current figures (e.g. activity, Mephibosheth) whose innate or received disabilities are however put, and never easily as impurities, inside cosmic and social order. Although priestly literature turns out anomalous, all strata of biblical literature use incapacity imagery no longer basically to symbolize disabled folks, yet in general to symbolize the ability of Israel's God. Physical norms and incapacity hence play a pervasive and formerly missed position in biblical different types of holy/unholy, pure/impure, election/rejection, and God/idols.

This e-book provides a literary serious process curious about illustration within the canonical kind of the textual content permits a entire view of the way photos of incapacity function with regards to significant innovations, and in addition presents a starting place for stories within the heritage of interpretation. All dialogue of biblical passages and books draw on current historic experiences as an important precondition for understanding.

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Saul M. Olyan, Rites and Rank: Hierarchy in Biblical Representations of Cult (Princeton: Princeton University Press, 2000). 1 32 Biblical Corpora When Marduk commissioned me to guide the people aright, to direct the land, I established law and justice in the language of the land, Thereby promoting the welfare of the people. At that time (I decreed)…5 Before the contents of statutory law appear, the representational setting has already been framed. 6 The explicit social stratification of the Code represents not just a hierarchy of social status, but hierarchies of agency and responsibility.

30–53. 46. , 76. 47. , 33. 1. Introduction 21 of strata and their historicity seems permissible, so long as we abandon the attempt to read authorial minds. So we should expect polysemy, but should not run away with it. It may be the case that similar assumptions, thought structures, and values keep cropping up in different strata, or that a given stratum of material maintains a fair degree of consistency on some item. Even if the author and his or her intentions lie beyond recoverable evidence, the ideas themselves may be more susceptible to historical localization.

The combination of this machine and my brain’s ability to use it has wrought a new stage of life that has no name. Most hearing people (which includes every scholar of religion I know, save one in training) experience me now as someone who can pretty much hear. This is true in most of the contexts of daily life. But hearing after deafness is not the same as hearing simple; it is not even “after” deafness. 58 In graduate school, the copious use of deafness as a metaphor for rebelling against God washed over me without impact.

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