This article examines the function of dismemberment in four stories of female figures from ancien... more This article examines the function of dismemberment in four stories of female figures from ancient Near Eastern literature. Using the tools of feminist literary analysis, I explore the tales of Levite’s concubine (Judges 19), Jezebel (2 Kgs 9:30-37), Anat (KTU 1.3 ii; iii 1-2; 1.6 ii 28-37), and Isis (myth of Isis and Osiris). Comparison between the demise of the Levite’s concubine and Jezebel points to the shared significance of their dismemberment, despite the women’s vastly different societal positions. The discussion then focuses on two goddesses: Anat in Ugaritic narrative poetry and Isis in Egyptian mythology, showing their strength in scenes of dismemberment. Despite differences in divinity and power, all four women can be joined by their connection to dismemberment, whether as a victim, perpetrator, or restorer. This article reveals how dismemberment in these stories serves to strengthen androcentric hegemony while nonetheless challenging assumed gender stereotypes.
This article examines the function of dismemberment in four stories of female figures from ancien... more This article examines the function of dismemberment in four stories of female figures from ancient Near Eastern literature. Using the tools of feminist literary analysis, I explore the tales of Levite’s concubine (Judges 19), Jezebel (2 Kgs 9:30-37), Anat (KTU 1.3 ii; iii 1-2; 1.6 ii 28-37), and Isis (myth of Isis and Osiris). Comparison between the demise of the Levite’s concubine and Jezebel points to the shared significance of their dismemberment, despite the women’s vastly different societal positions. The discussion then focuses on two goddesses: Anat in Ugaritic narrative poetry and Isis in Egyptian mythology, showing their strength in scenes of dismemberment. Despite differences in divinity and power, all four women can be joined by their connection to dismemberment, whether as a victim, perpetrator, or restorer. This article reveals how dismemberment in these stories serves to strengthen androcentric hegemony while nonetheless challenging assumed gender stereotypes.
This article points to recent scholarship by Dr. Walter F. Taylor Jr. then applies insights from ... more This article points to recent scholarship by Dr. Walter F. Taylor Jr. then applies insights from his social scientific approach to the story of Jesus’ birth. Social scientific methodology forms bridges between the world of the text and our own, as does a church Christmas pageant. After observations on the contradictions of the infancy narratives, this article offers a short, original Christmas play. The script incorporates the story of Zechariah and Elizabeth, as well as Mary’s Magnificat, into traditional pageants. The goal is to offer a scholarly and useful resource in tribute to a colleague whose career immeasurably increased knowledge and love of the biblical text in the academy and the life of the church.
This article traces the rise of research on children in the Hebrew Bible (HB). While early contri... more This article traces the rise of research on children in the Hebrew Bible (HB). While early contributions to the field provided foundational insights, this area of scholarship has gained significant ground over the last ten years. This article begins by reviewing seminal points for studying children in the HB. I explain why this study is critical for our understanding of the Bible, and clarify how we discern who is a child in the text and the ancient world. Since the word ‘childist’ is still new to many in the academy, I discuss the origin of this term, define it, and urge its adoption. Most of the article assesses scholarship on children in the HB, with an emphasis on publications that have emerged recently as well as works forthcoming (at the time of publication). The conclusion sketches some of the many areas in this scholarly field that are ripe for further exploration.
Interpretation: A Journal of Bible and Theology, 2011
ANCIENT ISRAELITES, LIKE people in most religious traditions, believed God to be present in the w... more ANCIENT ISRAELITES, LIKE people in most religious traditions, believed God to be present in the world, and thus able to interact with the natural and human realms and to affect both cosmic and historical events. That interaction is unproblematic when the events are welcome. But the inevitable recurrence of negative events—from natural disasters to destroyed cities, from illness or hunger to death, on an individual as well as corporate level— gives rise to the agonizing sense that God is sometimes absent. Joel Burnett considers this age-old issue with new perspectives and in comparison to the views of the cultures surrounding ancient Israel. In particular, he explores the problem of divine absence (and its concomitant, divine presence) by acknowledging two important features. One is its relational aspect. That is, the question of God’s absence is never theoretical in the HB, but rather emerges in connection with human experience. The other aspect is the spatial dimension of divine absence, whereby God’s presence or absence is experienced in connection with locations, be they cosmic or earthly. Burnett shows how the boundaries between divine absence and presence appear in a variety of biblical texts and serve to shape divine-human relationships. Divine absence is seen as the concomitant of the unknowable reality of God on the one hand and the limitations of human cognition on the other. Burnett’s overarching methodological move situates all aspects of the location of deity within the kin-based hierarchical structure of Israelite society. This emphasis on the patrimonial household and its equivalents in the monarchic, divine, and cosmic realms brings clarity to those features, yet does not always provide insights into the way Israelites expressed or coped with the absence of God. Moreover, Burnett’s extensive engagement with biblical scholarship, while generally laudable, sometimes leads him to report on the works of others in too much detail. Similarly, in approaching biblical texts, extensive descriptions of their literary or comparative features detract from a more direct analysis of their importance for the various topics addressed in the book. For both these reasons, the discourse is not always focused enough on what the book’s title implies. Some readers may find this unsatisfying, but all who read this clearly written book will surely be informed about many important developments and analytical categories in biblical studies, and enlightened by its premise that divine absence is a manifestation of both human and divine freedom.
This chapter maintains that child characters have been long overlooked in biblical scholarship an... more This chapter maintains that child characters have been long overlooked in biblical scholarship and calls attention to their critical roles in shaping the texts of the Hebrew Bible and New Testament. After a summarizing overview of recent scholarship, the chapter briefly discusses Hebrew and Greek terms that indicate children and youth. It proposes a new methodology, called childist interpretation, which offers tools for discovering the role and importance of young characters in biblical narratives. This six-step process then serves as a vehicle for analyzing the stories of Naaman’s slave girl (2 Kings 5:1–14) and Herodias’s daughter (Mark 16:7–29). By questioning traditional hegemonic interpretive assumptions from a fresh perspective, childist interpretation heralds an innovative and significant development in biblical narrative analysis.
Interpreters tend to blame only Eve for succumbing to temptation in the garden, even though Adam ... more Interpreters tend to blame only Eve for succumbing to temptation in the garden, even though Adam is present in Gen 3:1–6 and shares responsibility for disobedience. This article reveals how English translations of Gen 3:6b (“and she gave also to her husband with her and he ate”) frequently isolate the woman by failing to translate עמה (“with her”) in this verse. The Hebrew word עמה is undisputed in the MT. Ancient textual witnesses, except the Vulgate, consistently include some version of this phrase. Grammatical reference works agree on the function and importance of עמה. Especially in English, עמה provides critical information, yet many translations of Gen 3:6 (including the RSV and NJPS) do not say that Eve’s husband is “with her.” This discussion looks at the biblical text, Hebrew grammars, commentaries, ancient sources, fifty English translations of Gen 3:6b, and translation committee notes to explore the history, implications, and motivations of translators’ decisions regarding עמה. While some translators consider עמה insignificant in Gen 3:6, this article argues that neglecting to translate this word has important ramifications. Bibles that do not mention that Adam was “with her” facilitate interpretations that excuse the man and condemn the woman.
This article examines the function of dismemberment in four stories of female figures from ancien... more This article examines the function of dismemberment in four stories of female figures from ancient Near Eastern literature. Using the tools of feminist literary analysis, I explore the tales of Levite’s concubine (Judges 19), Jezebel (2 Kgs 9:30-37), Anat (KTU 1.3 ii; iii 1-2; 1.6 ii 28-37), and Isis (myth of Isis and Osiris). Comparison between the demise of the Levite’s concubine and Jezebel points to the shared significance of their dismemberment, despite the women’s vastly different societal positions. The discussion then focuses on two goddesses: Anat in Ugaritic narrative poetry and Isis in Egyptian mythology, showing their strength in scenes of dismemberment. Despite differences in divinity and power, all four women can be joined by their connection to dismemberment, whether as a victim, perpetrator, or restorer. This article reveals how dismemberment in these stories serves to strengthen androcentric hegemony while nonetheless challenging assumed gender stereotypes.
This article examines the function of dismemberment in four stories of female figures from ancien... more This article examines the function of dismemberment in four stories of female figures from ancient Near Eastern literature. Using the tools of feminist literary analysis, I explore the tales of Levite’s concubine (Judges 19), Jezebel (2 Kgs 9:30-37), Anat (KTU 1.3 ii; iii 1-2; 1.6 ii 28-37), and Isis (myth of Isis and Osiris). Comparison between the demise of the Levite’s concubine and Jezebel points to the shared significance of their dismemberment, despite the women’s vastly different societal positions. The discussion then focuses on two goddesses: Anat in Ugaritic narrative poetry and Isis in Egyptian mythology, showing their strength in scenes of dismemberment. Despite differences in divinity and power, all four women can be joined by their connection to dismemberment, whether as a victim, perpetrator, or restorer. This article reveals how dismemberment in these stories serves to strengthen androcentric hegemony while nonetheless challenging assumed gender stereotypes.
This article points to recent scholarship by Dr. Walter F. Taylor Jr. then applies insights from ... more This article points to recent scholarship by Dr. Walter F. Taylor Jr. then applies insights from his social scientific approach to the story of Jesus’ birth. Social scientific methodology forms bridges between the world of the text and our own, as does a church Christmas pageant. After observations on the contradictions of the infancy narratives, this article offers a short, original Christmas play. The script incorporates the story of Zechariah and Elizabeth, as well as Mary’s Magnificat, into traditional pageants. The goal is to offer a scholarly and useful resource in tribute to a colleague whose career immeasurably increased knowledge and love of the biblical text in the academy and the life of the church.
This article traces the rise of research on children in the Hebrew Bible (HB). While early contri... more This article traces the rise of research on children in the Hebrew Bible (HB). While early contributions to the field provided foundational insights, this area of scholarship has gained significant ground over the last ten years. This article begins by reviewing seminal points for studying children in the HB. I explain why this study is critical for our understanding of the Bible, and clarify how we discern who is a child in the text and the ancient world. Since the word ‘childist’ is still new to many in the academy, I discuss the origin of this term, define it, and urge its adoption. Most of the article assesses scholarship on children in the HB, with an emphasis on publications that have emerged recently as well as works forthcoming (at the time of publication). The conclusion sketches some of the many areas in this scholarly field that are ripe for further exploration.
Interpretation: A Journal of Bible and Theology, 2011
ANCIENT ISRAELITES, LIKE people in most religious traditions, believed God to be present in the w... more ANCIENT ISRAELITES, LIKE people in most religious traditions, believed God to be present in the world, and thus able to interact with the natural and human realms and to affect both cosmic and historical events. That interaction is unproblematic when the events are welcome. But the inevitable recurrence of negative events—from natural disasters to destroyed cities, from illness or hunger to death, on an individual as well as corporate level— gives rise to the agonizing sense that God is sometimes absent. Joel Burnett considers this age-old issue with new perspectives and in comparison to the views of the cultures surrounding ancient Israel. In particular, he explores the problem of divine absence (and its concomitant, divine presence) by acknowledging two important features. One is its relational aspect. That is, the question of God’s absence is never theoretical in the HB, but rather emerges in connection with human experience. The other aspect is the spatial dimension of divine absence, whereby God’s presence or absence is experienced in connection with locations, be they cosmic or earthly. Burnett shows how the boundaries between divine absence and presence appear in a variety of biblical texts and serve to shape divine-human relationships. Divine absence is seen as the concomitant of the unknowable reality of God on the one hand and the limitations of human cognition on the other. Burnett’s overarching methodological move situates all aspects of the location of deity within the kin-based hierarchical structure of Israelite society. This emphasis on the patrimonial household and its equivalents in the monarchic, divine, and cosmic realms brings clarity to those features, yet does not always provide insights into the way Israelites expressed or coped with the absence of God. Moreover, Burnett’s extensive engagement with biblical scholarship, while generally laudable, sometimes leads him to report on the works of others in too much detail. Similarly, in approaching biblical texts, extensive descriptions of their literary or comparative features detract from a more direct analysis of their importance for the various topics addressed in the book. For both these reasons, the discourse is not always focused enough on what the book’s title implies. Some readers may find this unsatisfying, but all who read this clearly written book will surely be informed about many important developments and analytical categories in biblical studies, and enlightened by its premise that divine absence is a manifestation of both human and divine freedom.
This chapter maintains that child characters have been long overlooked in biblical scholarship an... more This chapter maintains that child characters have been long overlooked in biblical scholarship and calls attention to their critical roles in shaping the texts of the Hebrew Bible and New Testament. After a summarizing overview of recent scholarship, the chapter briefly discusses Hebrew and Greek terms that indicate children and youth. It proposes a new methodology, called childist interpretation, which offers tools for discovering the role and importance of young characters in biblical narratives. This six-step process then serves as a vehicle for analyzing the stories of Naaman’s slave girl (2 Kings 5:1–14) and Herodias’s daughter (Mark 16:7–29). By questioning traditional hegemonic interpretive assumptions from a fresh perspective, childist interpretation heralds an innovative and significant development in biblical narrative analysis.
Interpreters tend to blame only Eve for succumbing to temptation in the garden, even though Adam ... more Interpreters tend to blame only Eve for succumbing to temptation in the garden, even though Adam is present in Gen 3:1–6 and shares responsibility for disobedience. This article reveals how English translations of Gen 3:6b (“and she gave also to her husband with her and he ate”) frequently isolate the woman by failing to translate עמה (“with her”) in this verse. The Hebrew word עמה is undisputed in the MT. Ancient textual witnesses, except the Vulgate, consistently include some version of this phrase. Grammatical reference works agree on the function and importance of עמה. Especially in English, עמה provides critical information, yet many translations of Gen 3:6 (including the RSV and NJPS) do not say that Eve’s husband is “with her.” This discussion looks at the biblical text, Hebrew grammars, commentaries, ancient sources, fifty English translations of Gen 3:6b, and translation committee notes to explore the history, implications, and motivations of translators’ decisions regarding עמה. While some translators consider עמה insignificant in Gen 3:6, this article argues that neglecting to translate this word has important ramifications. Bibles that do not mention that Adam was “with her” facilitate interpretations that excuse the man and condemn the woman.
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