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In this volume, a list of esteemed scholars engage with the
literary readings of prophetic and poetic texts in the Hebrew Bible
that revolve around sensitivity to the complexity of language, the
fragility of meaning, and the interplay of texts. These themes are
discussed using a variety of hermeneutical strategies. In Part 1,
Poets and Poetry, some essays address the nature of poetic language
itself, while others play with themes of love, beauty, and nature
in specific poetic texts. The essays in Part 2, Prophets and
Prophecy, consider prophets and prophecy from a number of
interpretive directions, moving from internal literary analysis to
the reception of these texts and their imagery in a range of
ancient and modern contexts. Those in Part 3, on the other hand,
Texts in Play, take more recent works (from Shakespeare to Tove
Jansson's Moomin books for children) as their point of departure,
developing conversations between texts across the centuries that
enrich the readings of both the ancient and modern pieces of
literature.
In this volume, a list of esteemed scholars engage with the
literary readings of prophetic and poetic texts in the Hebrew Bible
that revolve around sensitivity to the complexity of language, the
fragility of meaning, and the interplay of texts. These themes are
discussed using a variety of hermeneutical strategies. In Part 1,
Poets and Poetry, some essays address the nature of poetic language
itself, while others play with themes of love, beauty, and nature
in specific poetic texts. The essays in Part 2, Prophets and
Prophecy, consider prophets and prophecy from a number of
interpretive directions, moving from internal literary analysis to
the reception of these texts and their imagery in a range of
ancient and modern contexts. Those in Part 3, on the other hand,
Texts in Play, take more recent works (from Shakespeare to Tove
Jansson's Moomin books for children) as their point of departure,
developing conversations between texts across the centuries that
enrich the readings of both the ancient and modern pieces of
literature.
What have women to do with the rise of canon-consciousness in early
Judaism? Quite a lot, Claudia Camp argues, if the book written by
the early second-century BCE scribe, Ben Sira, is any indication.
One of the few true misogynists in the biblical tradition, Ben Sira
is beset with gender anxiety, fear that his women will sully his
honor, their shame causing his name to fail from the eternal memory
of his people. Yet the same Ben Sira appropriates the idealized
figure of cosmic Woman Wisdom from Proverbs, and identifies her
with 'the book of the covenant of the most high God, the law that
Moses commanded us'. This, then, is Ben Sira's dilemma: a woman
(Wisdom) can admit him to eternity but his own women can keep him
out. It is Camp's thesis that these conflicted perceptions of
gender are fundamental to Ben Sira's appropriation and production
of authoritative religious literature.
The relationship of the Strange Woman and Woman Wisdom, separate
but inseparable in Proverbs 1-9, is the book's analytic starting
point, becoming a hermeneutical lens for viewing other texts of
strangeness-of gender, ethnicity, sexuality, and cultic activity.
Wisdom and strangeness mark the narratives of Samson and Solomon,
while priestly literature sets strangeness against holiness. Miriam
and Dinah, sisters of cultic eponyms Aaron and Levi, are Israelite
women defiled or unclean, made strange. Priestly and wisdom
constructions of gendered strangeness intersect, illuminating the
ideologies of identity that develop in the postexilic period and
that shape the beginnings of the biblical canon.
The Constructions of Ancient Space Seminar ran as a joint project
of the AAR and SBL from 2000-2005, the only cross-society venture
of its time. For the first time in the development of biblical
studies, participants in the seminar attempted to foreground and
critically analyze space with the same theoretical nuance that
biblical scholars have traditionally devoted to history. This
volume, first, collects five papers focused on biblical cities, and
especially Jerusalem. The female personification of Zion allows
for, among other things, a specifically feminist slant on
spatiality theory. Whereas these essays begin with cities as
material realities, the second part of the volume offers two essays
that begin with the imagined spaces of apocalyptic literature,
though these two are shown to have deep connection to actual lived
space. The final essay moves outside the biblical canon to examine
real and imagined space in Pure Land Buddhism.
Celebrating the five hundredth volume, this Festschrift honors
David M. Gunn, one of the founders of the Journal of Old Testament
Studies, later the Library of Hebrew Bible/Old Testament Studies,
and offers essays representing cutting-edge interpretations of the
David material in the Hebrew Bible and later literary and popular
culture. Essays in Part One, "Relating to David," present David in
relationship to other characters in Samuel. These essays
demonstrate the value of close reading, analysis of literary
structure, and creative, disciplined readerly imagination in
interpreting biblical texts in general and understanding the
character of David in particular. Part Two, "Reading David,"
expands the narrative horizon. These essays analyze the use of the
David character in larger biblical narrative contexts. David is
understood as a literary icon that communicates and disrupts
meaning in different ways in different context. More complex modes
of interpretation enter in, including theories of metaphor, memory
and history, psychoanalysis, and post-colonialism. Part Three,
"Singing David," shifts the focus to the portrayal of David as
singer and psalmist, interweaving in mutually informative ways both
with visual evidence from the ancient Near East depicting court
musicians and with the titles and language of the biblical psalms.
Part Four, "Receiving David," highlights moments in the long
history of interpretation of the king in popular culture, including
poetry, visual art, theatre, and children's literature. Finally,
the essays in Part Five, "Re-locating David," represent some of the
intellectually and ethically vital interpretative work going on in
contexts outside the U.S. and Europe. >
Celebrating the five hundredth volume, this Festschrift honors
David M. Gunn, one of the founders of the Journal of Old Testament
Studies, later the Library of Hebrew Bible/Old Testament Studies,
and offers essays representing cutting-edge interpretations of the
David material in the Hebrew Bible and later literary and popular
culture. Essays in Part One, Relating to David, present David in
relationship to other characters in Samuel. These essays
demonstrate the value of close reading, analysis of literary
structure, and creative, disciplined readerly imagination in
interpreting biblical texts in general and understanding the
character of David in particular. Part Two, Reading David, expands
the narrative horizon. These essays analyze the use of the David
character in larger biblical narrative contexts. David is
understood as a literary icon that communicates and disrupts
meaning in different ways in different context. More complex modes
of interpretation enter in, including theories of metaphor, memory
and history, psychoanalysis, and post-colonialism. Part Three,
Singing David, shifts the focus to the portrayal of David as singer
and psalmist, interweaving in mutually informative ways both with
visual evidence from the ancient Near East depicting court
musicians and with the titles and language of the biblical psalms.
Part Four, Receiving David, highlights moments in the long history
of interpretation of the king in popular culture, including poetry,
visual art, theatre, and children's literature. Finally, the essays
in Part Five, Re-locating David, represent some of the
intellectually and ethically vital interpretative work going on in
contexts outside the U.S. and Europe.
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