By Sharon Moughtin-Mumby
ISBN-10: 0199239088
ISBN-13: 9780199239085
Sharon Moughtin-Mumby explores the complicated, and very likely subversive, energy of metaphor as a device of persuasion within the prophetic books of the Hebrew Bible. usually, such language is used to talk of the worship of gods except Yhwh, of bad cultic practices, or of political alliances with international countries. comparing a number of faculties of language and biblical feedback, together with a conventional technique, a feminist critique and a literary-historical research, Moughtin-Mumby brings lucid new readings with a clean standpoint to those dramatic texts. The examine emphasizes the significance of context for realizing metaphorical which means and demanding situations prior scholarship which has learn such language by way of the conventional notion of "the marriage metaphor" and the hypothetical heritage of cultic prostitution.
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Additional resources for Sexual and Marital Metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel (Oxford Theological Monographs)
Sample text
113 Abma (1999: 258). 114 Abma (1999: 254). 115 Abma (1999: 254). 28 Introduction [I]t is striking to note how the biblical texts conceive of the love of Yhwh. They allude to this love in such a way that it is not simply a circumstance that one can just as well neglect. The essence of the love of Yhwh seems to be that this love from the other side oVers security and safety and a companionship from which one can never fall. 116 We may not even recognize the passages of which Abma speaks, so powerful is the double lens of covenant and ‘abstraction’ she uses.
It is striking that in Brenner’s ‘longer title’, ‘the’ metaphor remains singular and deWned in terms of husband and wife only. 49 Bird (1989: 81). Brenner (1996: 63): ‘Hosea 1–3, Jeremiah 2–5, Ezekiel 16; 23 and DeuteroIsaiah 47 . . ’ 50 K. M. ’ 51 Dille (2004: 155). ’ Dille understands ‘this metaphor’ to be an ‘Israelite tradition, perhaps originated by Hosea, and utilized by Jeremiah and Ezekiel’ (p. 157, emphasis original). 52 Frymer-Kensky (1992a: 263 n. 10): ‘it seems unlikely that a metaphor drawn solely from one individual’s experience would have so inXuenced Wrst, Jeremiah (who never married), and Ezekiel (who seems to have had a good marriage).
124 In order to Wnd such a story, Weems is compelled to harmonize the language in a manner strongly reminiscent of traditional approaches. 126 So far, we have mentioned little of Darr. Darr resists the impact of substitutionary approaches more resolutely than Galambush, Baumann, Weems, and Abma, perhaps due to her wider concern with family imagery and the more positive nature of Isaiah. It is of marked interest, then, that where metaphorical prostitution features in Isaiah, Darr immediately strives to lessen its negative impact.
Sexual and Marital Metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel (Oxford Theological Monographs) by Sharon Moughtin-Mumby
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