New PDF release: Biblical Corpora: Representations of Disability in Hebrew

By Rebecca Raphael

ISBN-10: 056702802X

ISBN-13: 9780567028020

The e-book is geared up by means of style of biblical literature. First, the priestly literature articulates a binary inspiration of incapacity as impure and passive, i.e. as ‘other' to the natural, holy, and active. By distinction, within the prophetic literature and the Psalms, pictures of incapacity constitution conversation between God, prophets, leaders, and people. Here, incapacity doesn't easily suggest impurity; its valuation relies on its possessor. Wisdom literature and narrative current figures (e.g. activity, Mephibosheth) whose innate or got disabilities are however positioned, and never easily as impurities, inside cosmic and social order. Although priestly literature turns out anomalous, all strata of biblical literature use incapacity imagery no longer essentially to symbolize disabled people, yet commonly to symbolize the facility of Israel's God. Physical norms and incapacity therefore play a pervasive and formerly missed position in biblical different types of holy/unholy, pure/impure, election/rejection, and God/idols.

This booklet provides a literary severe approach desirous about illustration within the canonical type of the textual content permits a complete view of ways photos of incapacity function on the subject of significant strategies, and in addition presents a starting place for experiences within the historical past of interpretation. All dialogue of biblical passages and books draw on current ancient reviews as an important precondition for understanding.


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Extra resources for Biblical Corpora: Representations of Disability in Hebrew Biblical Literature

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17. Milgrom, Leviticus 17–22 (New York: Doubleday, 2000), 1836–40. 18. , 1826). This strikes me as rather precious; it ignores the primary connotation of the term “blind,” the frequent parallelism of “blind and lame,” and, whether he wants to admit it or not, the common visibility of all items on both human and animal lists. It seems less a stretch to suppose that deafness was not categorized as a blemish, at least not at this time, than to suggest that “blind” means one-eyed here. 19. , 1825. 20.

1 28 Biblical Corpora Lev 19:14 addresses hearing people, not deaf people, but it describes something I have experienced: coming to awareness of being insulted or screamed at in public. On the one hand, I appreciate its humane intent. Some people do approach others’ disability as an opportunity to practice cruelty, and this should be deplored. On the other hand, the text imagines a deaf person who has no way of becoming aware of the insult and responding. 61 Response is, of course, possible, but one must first imagine deaf agency.

69). 62. In contemporary English, Deaf with a capital D indicates the Deafworld, that is, those who use a signed language as their mother hands, so to write, and who identify with the culture generated by this linguistic community. A lower-case “d” in deaf indicates someone who does not hear. I am, in the lingo, a late-deafened adult: someone who lost hearing after acquiring a spoken language as a mother tongue. Even this term has its limitations, for it suggests a hearing phase in adulthood, which I did not have.

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Biblical Corpora: Representations of Disability in Hebrew Biblical Literature by Rebecca Raphael

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