By R. Boer
Is the Bible way more earthy and crude than we regularly recognize? In a provocative and carefully stress-free learn, Roland Boer covers the Bible's testicular common sense, the spermatic spluttering pen(ise)s of the scribal prophets, the wet and juicy sensuality of the tune of Songs, and paraphilias, even if prostitution or pornography, lascivious rabbis, masturbating prophets, bestiality, or necrophilia. The publication moves a good stability among critical, rigorous scholarship and an in depth cognizance to concerns of intercourse, masculinity, and carnal delights – accurately these delights that break out many readers of the Bible.
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This advisor used to be an not obligatory analyzing fabric for one among my BH sessions. in the beginning I wasn't convinced what to make of this consultant, easy methods to use it and what its usefulness is. it's not important for interpreting Biblical Hebrew and will not do you any solid if that is all you need to do. yet it really is invaluable for fogeys who are looking to transcend the textual content itself.
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This quantity makes to be had in English for the 1st time an incredibly vital workforce of medieval and Renaissance texts on biblical poetry. The ebook comprises excerpts from seventeen Judaeo-Arabic and Hebrew texts and comprises the paintings of famous figures resembling Judah Halevi, Moshe ibn Ezra, Don lsaac Abravanel, and Azariah de' Rossi, in addition to lesser-known works that demonstrate a wealthy yet overlooked culture of severe debate on biblical poetics.
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Additional info for The Earthy Nature of the Bible: Fleshly Readings of Sex, Masculinity, and Carnality
2) is a bit of a giveaway—5:2–7 is a favored text among critics. Often taken as a climax among this disparate collection of poems, it offers much yet delivers little. After the call from her lover (v. ” As we saw in the previous chapter, one could bluntly read these terms as genitals (feet), vagina (latch), vaginal lubrication (myrrh), and penis (bolt). In this light, in verse 2, the head “wet with dew” and locks “with night sprinkles” become penis and semen. Let us not be coy about this, for if we read these verses in the sensual way many critics have done, then you need to make these connections.
From there I pick up once again my interest in nonhuman flesh and ecocriticism, with whom we made acquaintance in the previous chapter, only to take them much, much further. On the Varied Uses of Rubber Having first stirred a full room at the Society of Biblical Literature Meeting of 2001 before appearing later in print, Burrus and Moore’s essay argues that feminist interpretations of the Song could well do with a good dollop of queer theory, especially concerning the dark, hidden, and tantalizing recesses of sex that feminist interpretations avoid.
And it is precisely The Second Coming ● 23 this perverse excess that incites desire. The Song is full of images of sexual excess and transgression: “It is only fleetingly, in a brief flash, that such images may cause something strange to vibrate in us which we call perverse desire, insofar as the darker side of natural Eros enters into it” (Lacan 1992, 232). Law, the rim and the rind, fluids, perversity, and the mother all would seem to act as inciters of desire. Yet there is one final element that operates at a different level here but may well have the same function, and that is language itself.