By Laurel Lanner
It's not mind-blowing that non-academic bible readers principally forget about Nahum. Comprising just a couple of pages, it truly is simply missed in the course of the twelve Minor Prophets. while a reader does cease in passing, the ebook seems to be short, brutish, and uncomfortably violent. taking a look extra heavily, despite the fact that, readers might detect echoes of different a lot higher prophets, resembling Isaiah and Ezekiel, even perhaps of the Psalms, and finish that the ebook is a slightly second-rate pastiche of alternative writings, even supposing a few particularly incredible poetry is woven into it. Who Will Lament Her? takes a clean examine Nahum. It explores additional the presence of the female within the e-book of Nahum, the level to which it's found in the textual content, how the constitution of the textual content makes the female either current and absent, and the prospective explanation why this is often so. Lanner takes methodological ways. the 1st units out to teach that it's attainable female deity is found in the textual content of Nahum. the second one technique engages 3 theories of the literary outstanding with the textual content, taking into account the findings of the historic and exegetical paintings. utilizing those methods hand in hand leads to a clean examining of Nahum
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Extra resources for Who Will Lament Her?: The Feminine and the Fantastic in the Book of Nahum (Library of Hebrew Bible/Old Testament Studies, Volume 434)
The repetition of the 'original culture' through mimicry has the subversive effect of unsettling.... Thus hybridity can be used to reread and reorder dominant discourses allowing for subaltern voices, suppressed in the stifling of difference . " (Erin Runions, "Zion is Burning: 'Gender Fuck' in Micah," Semeia 82 : 183-223 ). 69. John B. White, "Universalization of History in Deutero-Isaiah," in Scripture in Context: Essays on the Comparative Method (ed. Carl D. Evans, William W. Hallo, and John B.
128. , 135. Geyer considers the reference to Judah as secondary. 1-2:5 is secondary and both this passage and Ezek 25 are post-exilic. The Ezekiel oracles contain historical references that show that they are from the time of the Babylonian exile, while the Amos oracles add an "international perspective" and "classical form" to use in judgment against Israel. He suggests that the author/editor of Ezekiel had lacked reference to its more traditional enemies and needed to include them, thus making the number of nations dealt with total seven.
G. g. Jeremias). I support Haldar's suggestion that the anonymity of the enemy allows the political enemy to be equated with the cultic one. This very anonymity also allows multiple events to be read. Like Keller, I consider the vagueness of much of the text as indicating a supernatural event. This supernatural event goes beyond YHWH defeating the political enemies of Israel—the battle which appears on the surface of the text—to one that is mythical in proportion and elemental to the development of Israel's identity.