By Jennifer L. Koosed
ISBN-10: 0567026329
ISBN-13: 9780567026323
(Per)mutations of Qohelet explores the query, who's Qohelet? instead of peering at the back of or in the course of the textual content to respond to this question when it comes to authorship, Koosed analyzes the id that's created throughout the phrases at the web page. The textual content isn't really a clear medium connecting reader with writer; as a substitute, it's an opaque physique - it has weight, substance, pores and skin. Koosed starts off with an research of the ways that phrases build identities and the explanations why phrases can have an effect on us so profoundly, depending totally on the paintings of Judith Butler and Elaine Scarry. She then explores autobiography and the way the style of autobiography - as reconfigured by means of Roland Barthes and Jacques Derrida - pertains to Qohelet. those chapters then set the framework for what follows: an research of a number of the physically organs and sensations contained in the ebook of Qohelet. The physique is embedded within the textual content throughout the naming of physique components (eye, hand, heart). And this similar physique is encoded in shape, constitution, and syntax, in order that the textual content turns into a physique with organs, structures, or even a lifetime of its personal. The booklet is a physique and the ebook speaks of our bodies. It speaks of the body's organs and senses; it issues itself with the pleasures and pains of the physique, the gendered physique, the loss of life physique. eventually, the ritual physique is highlighted within the ultimate passage of this enigmatic booklet.
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Extra info for (Per)mutations of Qohelet: Reading the Body in the Book (The Library of Hebrew Bible Old Testament Studies)
Sample text
83. This is Timothy Adams's thesis. 84. Christiansen cites studies from E. H. Plumptre, "The Author of Ecclesiastes," ExpTim 2 ( 1880): 401-30, to Stone, "Old Man Koheleth," to Zimmermann, The Inner World of Qohelet, all of which focus on Qohelet's personality. 85. R. N. Whybray, Two Jewish Theologies: Job and Ecclesiastes (Hull: University of Hull, 1980), 6; as quoted in Bartholomew, Reading Ecclesiastes, 153. 86. For a perceptive analysis of the literature on this point, see Bartholomew, Reading Ecclesiastes, 146-57.
A Commentary on the Books of Proverbs and Ecclesiastes (ITC; Grand Rapids: Eerdmans, 1991), 149. 58. R. N. Whybray, Ecclesiastes (Old Testament Guides; Sheffield: Sheffield Academic Press, 1989), 22-23. 59. , 38. 60. Jeffrey L. , Handbook of Postmodern Biblical Interpretation, 14-19(14). But the questions begin already. 1 could find no consensus in the literature concerning the originator of the term. 61. And does the author have to name his or her text an "autobiography" for it to be an autobiography?
Schoors argues this point in "Words Typical ofQohelet," 17-20. 3. Fragments ofQohelet 's Body 37 As the general human referent, 3âdâm can include women as well. But just like the use of the "universal" term "man" in English, this universal is still weighted toward the masculine body. Ambiguity in the usage of 3âdâm is seen throughout the Hebrew Bible, beginning in the beginning, the creation stories. God first creates Dâdâm, an undifferentiated earth creature (Gen 2:7). Out of ^âdâm, 2isâ ("woman") is formed (Gen 2:22).
(Per)mutations of Qohelet: Reading the Body in the Book (The Library of Hebrew Bible Old Testament Studies) by Jennifer L. Koosed
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