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This volume offers a thematic study of an integral part of the Hebrew text of Esther, namely, violence. In The Dynamics of Violence and Revenge in the Hebrew Book of Esther, Francisco-Javier Ruiz-Ortiz makes the first ever monographic research on the topics of hostility and the mechanisms of revenge as expressed by the author of the Hebrew book of Esther. The present book is divided into two parts consisting of three chapters each. After an introductory chapter reviewing previous studies on the book of Esther, the author analyses the main vocabulary of violence and revenge in this biblical text before studying the narrative of Esther from the point of view of violence. The results of these two avenues of research are then applied on three pericopes which are representative of the dynamics of violence. Each of the chosen texts illustrates how violence and revenge are used by the author to express the message of survival and the importance of the Jewish people.
Esther is the most visual book of the Hebrew Bible and largely crafted in the Fourth Century BCE by an author who was clearly au fait with the rarefied world of the Achaemenid court. It therefore provides an unusual melange of information which can enlighten scholars of Ancient Iranian Studies whilst offering Biblical scholars access into the Persian world from which the text emerged. In this book, Lloyd Llewellyn-Jones unlocks the text of Esther by reading it against the rich iconographic world of ancient Persia and of the Near East. Ancient Persia and the Book of Esther is a cultural and iconographic exploration of an important, but often undervalued, biblical book, and Llewellyn-Jones presents the book of Esther as a rich source for the study of life and thought in the Persian Empire. The author reveals answers to important questions, such as the role of the King's courtiers in influencing policy, the way concubines at court were recruited, the structure of the harem in shifting the power of royal women, the function of feasting and drinking in the articulation of courtly power, and the meaning of gift-giving and patronage at the Achaemenid court.
This book approaches the holiday of Purim as profane, freed to human use and ends, in order to consider the political legacy of the biblical story of Esther in festival and art works. Jo Carruthers explores carnival and synagogue practices, the purimshpil (Purim's own dramatic genre), illuminated Esther scrolls, as well as artworks by Botticelli, Millais and Jan Steen. The complex and astute interrogation of political life in such festival and artworks is analysed through theories of sovereignty, law, precarity and hospitality by key political thinkers such as Giorgio Agamben, Hannah Arendt, Walter Benjamin, Judith Butler, Jacques Derrida, and Jacques Rancière. Carruthers considers different motifs of boundary conservation and dissolution, as a means of contemplating the political implications of Purim and the Esther story for diaspora politics. How is sovereignty aspired to and attained by marginalized and threatened communities? How can one respond to the ethical call of hospitality to relax sovereign boundaries whilst protecting and celebrating that which is exceptional? The practice of giving gifts, mishloach manos, offers a model of hospitality that together with Purim's profane impulse is epitomized in the final chapter's discussion of a 2018 Brooklyn purimshpil, that offers a riotous ridiculing of white supremacist rhetoric, norms of domination, capitalist inequalities, modern slavery and ablest identities and assumptions.
Looking at the Book of Esther through the lens of intertextuality, this collection considers its connections with each division of the Hebrew Bible, along with texts throughout history. Through its exploration, it provides and invites further study into the relationship between Esther and its intertexts, many which are under explored. Topics covered in the book include considerations of Esther alongside the Torah and the prophetic books, as well as in dialogue with the Qumran community. As an edited collection, the book draws together scholars with expertise in the wide variety of texts that are intertextually connected with Esther, offering the reader a more nuanced and informed discussion. By including some reflection on the nature of intertextuality as a 'method', it also enables the reader to appreciate the varying intertextual approaches currently employed in biblical studies. In applying these to a focused analysis of Esther, this collection will facilitate greater insight on both the book of Esther and current methodological research.
An examination of MT Esther’s relationship to the Joseph story, this study employs recent advances in author-oriented biblical intertextuality to address the debate concerning the religious purpose of the Scroll. While previous scholarship has seen Esther’s divine silence indicating God’s hidden hand, the characters’ or readers’ quiet faiths, or the secular concerns of an ancient Jewish nationalism, key aspects of Esther’s allusive character illustrate how the book purposefully constructs a theology of divine absence. As good-looking Israelites continue to rise in foreign courts to deliver themselves and their people from imminent dangers, the patterns God initiated in the Egyptian past are shown to extend into the Persian present even when the divine remains out of sight. Since this diachronically-oriented analysis suggests this theological interest was developed by Esther’s authors, it engages with Esther’s ancient Greek witnesses to demonstrate that the MT redactors altered an earlier version of the Scroll to position the Hebrew Megillah alongside Joseph’s instructive backdrop. By attending to these historical and interpretive issues, this work thus speaks to both Scroll scholarship and the study of inner-biblical allusions.
This book reveals how violent pasts were constructed by ancient Mediterranean societies, the ideologies they served, and the socio-political processes and institutions they facilitated. Combining case studies from Anatolia, Egypt, Greece, Israel/Judah, and Rome, it moves beyond essentialist dichotomies such as “victors” and “vanquished” to offer a new paradigm for studying representations of past violence across diverse media, from funerary texts to literary works, chronicles, monumental reliefs, and other material artefacts such as ruins. It thus paves the way for a new comparative approach to the study of collective violence in the ancient world.
In the biblical canon, two books lack any explicit reference to the name of God: Song of Songs and Esther. What is the nature of God as revealed in texts that don't use his name? Exploring the often overlooked theological connections between these two Old Testament books, Chloe T. Sun takes on the challenges of God's absence and explores how we think of God when he is perceived to be silent.
Israel and the Nations: Paul's Gospel in the Context of Jewish Expectation provides various perspectives of leading contemporary scholars concerning Paul’s message, particularly his expressed expectation of the end-time redemption of Israel and its relation to the Gentiles, the non-Jewish nations, in the context of Jewish eschatological expectation. The contributors engage the increasingly contentious enigmas relating to Paul’s Jewishness: had his perception of living in a new era in Christ and anticipating an imminent final consummation moved him beyond the bounds of what his contemporaries would have considered Judaism, or did Paul continue to think and act “within Judaism”?
This book situates the book of Esther in the intellectual history of Ancient Judaism and provides a new understanding of its purpose.
This book uses three examples of violent biblical stories about women, explored through the lens of conceptual metaphor theory in relation to culinary language used within these texts, to examine wider issues of gender and sexual violence in the Hebrew Bible. Utilising the tools of conceptual metaphor theory, feminist criticism, and classic textual analysis, Brownsmith interrogates some of the most troubling biblical passages for women—neither by redeeming them nor by condemning them, but by showing how they are intrinsically shaped by the enduring metaphor of woman as food in the Hebrew Bible, ancient Near East, and beyond. The volume explores three main case studies: the Levite’s “concubine” (Judges 19); Tamar and Amnon (2 Sam 13); and the life and death of Jezebel (primarily 1 Kings 21 and 2 Kings 9). All depict violence toward a woman as perpetrated by a man, interwoven with culinary language that cues their metaphorical implications. In these sensitive but critical readings of violent tales, Brownsmith also draws on a broad range of interdisciplinary connections from Ricoeur to ancient Ugaritic epics to modern comic books. Through this approach, readers gain new insights into how the Bible shapes its narratives through conceptual metaphors, and specifically how it makes meaning out of women’s brutalized bodies. Gendered Violence in Biblical Narrative: The Devouring Metaphor is suitable for students and scholars working on gender and sexual violence in the Hebrew Bible and the ancient Near East more broadly, as well as those working on conceptual metaphor theory and feminist criticism.