By Francis Landy
This ebook is a set of Landy's experiences at the poetics of the Hebrew Bible. The track of Songs is featured along the prophetic voices of Amos, Hosea and Isaiah, and essays at the Binding of Isaac and at the e-book of Ruth. all through, the emphasis all through is at the subversiveness, richness and ambiguity of the textual content, yet exceptionally its (often enigmatic) attractiveness. The thread of psychoanalysis and its metaphorical procedure attracts jointly this assortment from one of many Bible's such a lot delicate and specific literary critics.
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A contemporary string of popular-level books written via the recent Atheists have leveled the accusation that the God of the outdated testomony is not anything yet a bully, a assassin, and a cosmic baby abuser. This standpoint is even making inroads into the church. How are Christians to answer such accusations? and the way are we to reconcile the likely disconnected natures of God portrayed within the testaments?
"Subversive Scribes and the Solomonic Narrative" seeks, partially, to give a contribution to the continued dialogue by means of investigating the Solomonic narrative during the optics of propaganda and, in particular, subversion. seeing that past stories have already given substantial realization to the propagandistic power of varied elements of the Solomonic narrative, Seibert's e-book explores examples of scribal subversion in "1 Kings" 1-11.
This ebook includes a new edition of the scroll that represents an early revision of the Septuagint towards a more in-depth correspondence with the Hebrew textual content of the Bible. After an in depth advent, the quantity presents the textual content with and with out reconstructions, notes on palaeography and reconstructions, and a statement on translation process, orthographic peculiarities, and textual kinfolk.
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Additional info for Beauty and the Enigma: And Other Essays on the Hebrew Bible (Journal for the Study of the Old Testament Supplement Series)
The strangest experience was when I got my Isaiah to talk not only about being a poet, but about some of his compositions, specifically ch. 2 and the parable of the vineyard in ch. 5. I found I could say far more in fiction than I could in conventional critical analysis. It also showed me why I have found previous attempts by biblical critics to intersperse their discussions with fictional interludes unsatisfactory. Because it requires much greater intensity of thinking and writing. I look forward to James Linville's forthcoming book on Amos, which works through many of these issues.
The Woman, with her dark beauty, signifies the hidden longing of the daughters of Jerusalem. For if theirs is civilized beauty, hers is natural beauty, associated with sun and soil, and change. It incarnates the beauty of creation, and is the evidence of our intrinsic perfection. Civilization, founded in repression, resists this faith, without which it would have no validity. As the amoral, uncivilized Beauty, the Woman stands for the integration of good and evil, the totality of humanity and the world.
Virginity protects the self against intrusion; it remains a preserve and a mystery. Its corollary is the collective pride of the daughters of Jerusalem, and their concealed individuality. 39 However, erotic desire threatens to overwhelm this carefully brought-up, demure integrity, to submerge one self in the other, with rapturous abandon. The two types of beauty, fair and dark, city and country, may now be identified with the Apollonian and Dionysian poles of the aesthetic experience. The Dionysian urge, subversive, irrepressible, is contained by Olympian detachment, psychic distance.