By Mary E. Shields
In Jeremiah 3.1-4.4, the prophet employs identical to Israel as God's untrue spouse, who acts like a prostitute. the total passage is a wealthy and complicated rhetorical tapestry designed to persuade the folk of Israel of the mistake in their political and non secular methods, and of the necessity for them to alter prior to it really is too past due. in addition to metaphor and gender, one other vital thread during this tapestry is intertextuality, in which the historic, political and social contexts of either writer and reader input into discussion and bring assorted interpretations. yet, as defend indicates in her ultimate bankruptcy, it really is eventually the rhetoric of gender that truly constructs the textual content, supplying the body, warp and woof of the whole tapestry, and hence functioning because the prophet's fundamental technique of persuasion. this is often quantity 387 within the magazine for the examine of the previous testomony complement sequence.
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Extra resources for Circumscribing the Prostitute: The Rhetoric of Intertextuality, Metaphor and Gender in Jeremiah 3. 1-4. 4 (JSOT Supplement)
11,20; Deut. 20)'. Deut. 1, however, does not fit. Perhaps he means Deut. 15. Elaborating on this theme he suggests that 'nakedness' links the generations, and that this notion in turn 'is analogous to our view of blood relationship' (p. 39). His explanation is as follows: 'spouses stand in the same relationship to each other as parents do to their children. 24 "they become one flesh". Marriage thus creates both vertical blood-relationships in the form of children and horizontal "blood"-relationships between spouses...
P. Merendino conveniently gets rid of the difficulty by making the term secondary (Das Deuteronomisches Gesetz [Bonn: Peter Hanstein Verlag, 1969], p. 297). His explanation for the addition is that the redactor perhaps inferred the root NDC1 from v. 3a, and paraphrased the ~Q1 m~lU to match v. 3a (p. 297). , similarly (p. 299). However, this proposal does not take into account the form in which the text now appears. 30 Next, one of two things occur: (1) the second man 'hates' her and divorces her as well; or (2) he dies.
28-64 (29, 32). 39. The phrase is Yaron's ('The Restoration of Marriage', p. 5). He proposes that the law of Deut. 1-4 should be connected specifically with incest in its broadest sense. According to him, this law is 'designed to protect the family and to isolate, or insulate, existing socially approved relationships from the disruptive influences of sexual tension' (p. 8). In other words, the remarriage creates a kinship problem—one of incest. While I disagree that incest is the root issue here, his suggestion that kinship is an issue is insightful and will be discussed further below.