By S. Tamar Kamionkowski
This article is set either the phobia of gender reversal and its expression, within the prophet Ezekiel's transforming of the marital metaphor. the writer argues that the abomination of "wife Jerusalem" is that she is making an attempt to cross for a male, thereby crossing gender limitations and frightening the realm order. This tale is for that reason one in all careworn gender scripts, resulting chaos and a re-ordering throughout the reinforcement of those strictly outlined prescriptions of gendered behaviour. utilizing socio-historical facts and the life of the literary motif of "men becoming ladies" as a framework, this e-book argues that Ezekiel sixteen, particularly, displays the gender chaos that arises as an aftermath of social and theological crises.
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Extra info for Gender Reversal and Cosmic Chaos: A Study on the Book of Ezekiel (JSOT Supplement)
3-4. 4. 1. 5. For comprehensive reviews of metaphor theories, especially in the last couple of decades, cf. Paul Ricoeur, Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language (trans. Robert Czerny, Kathleen McLaughlin and John Costello; University of Toronto Romance Series, 37; Toronto: University of Toronto Press, 1977); Carl R. Hausman, Metaphor and Art: Interaction and Reference in the Verbal and Nonverbal Arts (Cambridge: Cambridge University Press, 1989); Earl R.
D. Eliyy. 27; Pes. K. 7; Pes. R. 17; Shem. R. 3; Mek. 16. (See Gerhard Bodendorfer, Das Drama des Bundes: Ezechiel 16 in rabbinischer Perspektive [Freiburg: Herder, 1997], p. ) The clothing of Israel refers to the establishment of the priesthood, Torah and the Tabernacle. The Targum then continues to follow the MT a bit more closely, although it clarifies that Israel's adultery is a reference to idol worship. In essence, the Targumists attempt to literalize the metaphor, to assign one particular meaning to the figurative language, in order to control its interpretation.
Additionally, he uncritically accepts the writer's judgments concerning Israel's actions without questioning the purpose and ramifications of this characterization. 43 Yvonne Sherwood's observations regarding commentators on Hosea are apt here: A comparison between commentary and text suggests that commentators are, like henchmen, carrying out the threats of the text... M Or, consider the observations of Carol Fontaine in a self-reflective article on Hosea: Many of the commentators displayed an almost prurient interest in Hosea's marital partner, and their outrage at her alleged behavior echoed Hosea's.