By Francis Landy
This interpreting of Hosea explores the ebook from a feminist, psychoanalytical and poetic point of view. what's God doing with a prostitute? How does the topic of prostitution relate to the abjection of the lady because the different, and the fable of sexual ecstasy, accurately simply because she escapes patriarchal order? the place is the prophet positioned within the dialectic of rage and hope that either seduces and condemns Israel? His voice is either masculine and female, and poetically embodies the sensuality of wayward Israel. the paradox of voice is additionally that of the prophet's position, that is either to nurture Israel, as on its Exodus from Egypt, and to be the capture that destroys it. The not easy of voice and prophetic functionality is obvious within the bright dissection of Israel's social associations, whose disintegration is inversely regarding the centrality of the dialogue within the constitution of the publication, and within the violent swings from melancholy to very unlikely wish. the point of interest on rapid and uncontrollable entropy, happen in prolonged tangled metaphors, that occupies the centre of the booklet, is framed within the outer chapters through intertextual references to Israel's primordial imaginative and prescient, and the romantic distantiation of the track of Songs, during which the erotic and poetic contradictions of the publication locate their possibly ironic answer.
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3 21 broken bow in vv. 4-5, God’s compassion for Judah renders bows superfluous. This could cast retrospective doubt on the finality of the catastrophe envisaged in those verses, a possibility already suggested by the imbalance of the parallelisms. Bow becomes a loaded term. Furthermore, it puts Judah beyond political and military common sense. The year of the fall of Samaria—722 BCE—and the boundary between north and south constitute the threshold between the normative and its supersession. If Israel, as the displaced ‘other’ kingdom, is the locus of conventional reality, the world of the narrator exists only through miracle.
21. Each occurrence is also metaphorically related to the others: the totality of ‘for ever’ splits into the paired terms equity and justice, kindness and compassion, which reunite in faithfulness. Eternity is constituted by these qualities. The formula, moreover, is ambiguous: Yhwh may infuse virtue into Israel as his brideprice, equivalent to his material benefits in v. 17, or equity, justice, kindness and compassion may be innate, shared qualities of God and humans, and hence the medium of divine-human communication.
The abstraction from the world reverses the estrangement of the world from God in v. 2. Judah becomes other-worldly, transcendent. Another child is born, another name is given, l¢’ ‘ammî, ‘Notmy-People’. As many commentators have noted, the explication ‘I will not be’ directly echoes God’s revelation at the Burning Bush as ‘I am that I am’ (Exod. 14). It takes us back to the beginning of the narrative of Israel’s liberation, which for Hosea is also its birth (cf. 1), and to the intimacy of Moses’ initiatory commission.