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Contents -- Acknowledgments -- Notes on the Editors -- Notes on the Contributors -- List of Illustrations -- Introduction: Visual Exegesis and Pieter Bruegel's Christ and the Woman Taken in Adultery -- I. Visual Typologies -- Jan van Eyck's Typology of Spiritual Knighthood in the Van der Paele Madonna -- Typology at its Limits: Visual Exegesis and Eschatology in the Sistine Chapel -- Typology - Back with a Vengeance! Texts, Images, and Marginal Glosses in Vorsterman's 1534 Dutch Bible -- L'Épitaphe de Jan Michielsen et Maria Maes de Rubens. Rhétorique et exégèse visuelle

Intro -- Acknowledgments -- Permissions -- 1. Making History in Francisca Kolipi's Bible -- 2. Mobile Narratives that Obliterate the Devil's "Civilized History" -- 3. Multitemporal Visions and Bad Blood -- 4. Embodied History: Ritually Reshaping the Past and the Future -- 5. Shamanizing Documents and Bibles -- 6. The Time of Warring Thunder, the Savage State, and Civilized Shamans -- 7. Transforming Memory through Death and Rebirth -- 8. Reconciling Diverse Pasts and Futures -- Notes -- Bibliography -- Index.

This study looks at the representation of gender issues in 'Genesis' 1-4 in five influential translations from the Hebrew original. Each chapter contains a textual analysis section that provides detailed and clearly structured analysis of specific verses

This dissertation explores the representation of masculinity and the male body in the Hebrew prophets. Bringing together a close analysis of biblical prophetic texts with contemporary theoretical work on masculinity, embodiment, and prophecy, I argue that the male bodies of the Hebrew prophets subvert the normative representation of masculine embodiment in the biblical text. While the Hebrew Bible establishes a relatively rigid norm of hegemonic masculinity -- emphasizing strength, military valor, beauty, and power over others in speech and action -- the prophetic figures while clearly male, do not operate under these masculine constraints. Nor does the prophetic body, repeatedly represented as open, wounded, vulnerable, or otherwise non-masculine, conform to the norms of masculine embodiment that are elsewhere strongly enforced in the text. Instead, the prophetic body represents a site of resistance against the demands of hegemonic masculinity and affords the possibility, however, briefly, of alternate, multiple, and open organizations of masculinity not organized around the discipline of the body and the domination of the bodies of others.The introduction establishes the body of Moses as a key site to investigate prophetic embodiment and its relationship to masculinity and prophetic power. While Moses is widely acclaimed in and beyond the text as a successful and even paradigmatic prophet, his body tells another story. Among other peculiarities of embodiment, Moses is afflicted with a stutter and a glowing face, both of which move him beyond the bounds of normative embodiment. Prophecy transforms the experience of the body and the prophetic performance of masculinity alike.The bulk of the dissertation considers this dilemma with respect to the literary or latter prophets of the Hebrew Bible, with particular attention to three examples: Hosea, Ezekiel, and Jeremiah. The body of the prophet is already a problem in the book of Hosea, a classical eighth-century prophetic text. This is particularly apparent within the paired accounts of Hosea's marriage to Gomer and Yahweh's marriage to the gynomorphized Israel in Hos. 1-3. In this text, the demands of the body are negotiated neither by Hosea nor upon his body, but instead are displaced onto the female bodies of Gomer and Israel. The female body provides the material ground to work through the difficulty and demands that prophecy places upon the male subject, in particular the demand for openness. The openness, here largely symbolic, that prophecy demands of the prophet results in the female body being torn open, exposed, and violated.In the case of Ezekiel, the male prophetic body itself becomes the object of concern. But while Ezekiel's body, especially as represented in the theophany and "sign acts" of Ezek. 1-5, dramatically enacts the demands of prophecy, the message itself remains muddled. Like Kafka's hunger artist, Ezekiel's performance directs attention to the impossibility of meaningful communication and to the pain and mutability of the body. Ezekiel also experiences a crisis of masculinity, which escalates in the contrast between Ezekiel's suffering human form and the splendor of Yahweh's male body. The book of Ezekiel attempts to resolve the instabilities of the prophetic body by concluding with a vision of the restored Temple in chapters 40-48. However, the renewed temple body does not replace the suffering prophetic body and the challenge to prophetic masculinity it represents.In Jeremiah, a similar disturbance of masculinity occurs. However, here the material form that the disturbance assumes is not the flesh, but rather the voice. The prophet's voice, at once in excess of his body and intimately a part of it, registers the prophet's failure to utter sounds culturally coded as masculine. Instead, Jeremiah's voice adapts the forms of sound traditionally marked in the ancient Near East as feminine. It also resembles the voice of the hysteric, a key figure in twentieth-century psychoanalytic discourse. As with hysteria, Jeremiah's vocal disturbances subvert both the performance of gender and the organization of meaning by offering the destabilizing cries of an alternate, non-masculine gender performance.In addition, this dissertation considers the prophetic body and the representation of prophetic masculinity in the New Testament book of Revelation. While Revelation draws heavily from the Hebrew prophets and represents itself as a prophetic text, the prophetic body does not occupy a destabilizing role in the text. Instead, the bodies of prophets in Revelation -- of which there are several -- participate in and sustain the text's dominant ideology of masculinity. This ideology, adapted from Roman imperial gender ideals and enacted most dramatically by the messianic figures in Revelation, emphasizes violence against the body of the other as fundamental to masculine performance. The prophetic body, instead of resisting or challenging this gender ideology, contributes to it. The countertextual, subversive power of the prophetic body in the Hebrew Bible to challenge and transform masculinity is lost in the New Testament book of Revelation. In the Hebrew prophetic writings, if not in the book of Revelation, the prophetic body breaks with the normative representations of biblical masculinity. Instead, the bodies of prophets offer the possibility of alternate forms of gender and embodiment in the text. These alternate masculinities are not built upon strength and violence and wholeness, but rather upon vulnerability and openness. The prophetic body exposes the instability of "masculinity" as a category in the Bible, and in the interpretive traditions that have emerged around it. This question of how masculinity is constructed in the Hebrew Bible is of great importance for understanding not just the Bible or the ancient Near East, but also contemporary controversies over gender and anxiety about bodies.

The problem of religion: the emperor's flesh-colored leotard -- The problem of politics: why caring makes you political -- The problem of self-deception: taming the pesky elephant -- The problem of interpretation, part I: why you shouldn't read the Bible before voting -- The problem of interpretation, part II: why you should submit to earthly authority (wink, wink) -- The problem of paradigms, part I: persecute me, please! -- The problem of paradigms, part II: outcasts and sellouts -- The problem of justice: let the buyer beware -- The problem of virtue: how to become good -- The problem of practice: can it make perfect? -- The problem of formation: becoming who you are -- The problem of differentiation: evil and cultural engagement -- The model for the moment

Since Hebrew does not differentiate between intimate and distant pronouns of address, a strategy of deferential address consists in addressing someone by the third person: «indirect address» metaphorically increases distance between speaker and addressee. In a corpus of ancient Hebrew texts (Bible and epigraphy, from the 9th century BCE to the 2nd century CE) where thousands of occurrences of terms of address were analysed, one address out of four is indirect. The strategy is particularly common in highly formal situations where the addressee is higher in rank, such as petitions, military correspondence addressed to a superior, and addresses to a sovereign; for these situations, indirect address is the norm. Nevertheless it occurs in dialogues between peers, on the condition that the speaker feels in danger or the circumstances are unfavourable to him/her. The term mainly used in association with indirect address is a title; as for my lord and the king, the use of the third person is predominant, being almost the rule, and it happened to be rendered with the second person in ancient versions of the Bible. The second section of the paper deals with syntactic irregularities concurring with indirect address: a lack of person agreement appears in the sentence when the speaker refers to the addressee both by the third and the second person. Two examples are provided and analysed in order to illustrate how extra-linguistic variables can interfere, or not, with the structure of the sentence. The examination of this phenomenon, which is not rare in Biblical Hebrew, had such an outcome that should be of interest to general linguists as well: sociolinguistic and pragmatic factors compel the speaker to oscillate between the reference to the external reality and the inner reference to a fictive reality, the latter created through the language for a particular purpose.

THIS ARTICLE EXPLORES THE CONTRIBUTION OF THE BIBLE TO THE IDEAS BY WHICH BOTH PHILOSOPHERS AND ORDINARY PERSONS COMPREHEND THEIR POLITICAL WORLDS. THE AUTHOR ANALYZES THREE CLUSTERS OF IDEAS ASSOCIATED WITH HEBRAIC-BIBLICAL THINKING: NATIONALISM, CENTERED ON THE CONCEPT OF "LOVE" BY WHICH A CHARISMATIC HERO-LEADER CONGREGATES A PEOPLE INTO AN HISTORICAL, COVENANTED COMMUNITY; REVOLUTION, CENTERED ON THE CHOICE WITH WHICH A PROPHETIC FIGURE CHALLENGES A PEOPLE TO ALTER RADICALLY THEIR MODE OF LIFE; AND THE CONFESSIONAL LIFE, CENTERED ON THE PRAYERFUL, INTERNAL EXPERIENCE THROUGH WHICH THE INDIVIDUAL SEEKS A DURABLE SENSE OF PERSONAL IDENTITY AND COMMITMENT WITHIN THE SOCIAL CONTEXT. HE CONCLUDES THAT THESE IDEAS, DERIVED FROM THE HEBRAIC SOCIAL-RELIGIOUS MENTALITY, DIFFER FROM SIMILAR IDEAS IN THE WEST THAT HAVE DIFFERENT ORIGINS.