Body in the Bible

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (1 August 2017) | Viewed by 16071

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Guest Editor
Rollins College, Winter Park, FL 32789, USA
Interests: modern and contemporary jewish thought; women and religion; cross-cultural views of love and the body
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Special Issue Information

Dear Colleagues,

The body in the Bible is significant materially and symbolically for the Abrahamic religions. Biblical narratives, poetry, and prophetic literature that depict the body have contributed to cultural constructions of gender, sexuality, morality, and divinity. This volume brings together trans-disciplinary and innovative approaches to the discourse of the body in the Bible, its impact on religion in particular, and culture and society in general.

Prof. Dr. Yudit K. Greenberg
Guest Editor

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Keywords

  • Body Symbolism
  • Bible
  • Gender
  • Sexuality
  • Soul

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Published Papers (2 papers)

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Research

640 KiB  
Article
Tsipporah, Her Son, and the Bridegroom of Blood: Attending to the Bodies in Ex 4:24–26
by Margaret Murray Talbot
Religions 2017, 8(10), 205; https://doi.org/10.3390/rel8100205 - 26 Sep 2017
Cited by 1 | Viewed by 4359
Abstract
Through the centuries, scholars and readers have looked through a variety of lenses to discover what might be revealed by the story of Tsipporah’s circumcision of her son in Exodus 4, and to assign meanings to it. The ambiguity of the language and [...] Read more.
Through the centuries, scholars and readers have looked through a variety of lenses to discover what might be revealed by the story of Tsipporah’s circumcision of her son in Exodus 4, and to assign meanings to it. The ambiguity of the language and the particular interests of readers in their contexts allow for a breadth of possibilities. However, in most cases, the son and his body fail to attract much scholarly concern. In this reading, I suggest that considering more intently the bodies of the son, Tsipporah, and the deity through the lens of affect theory offers a fresh understanding of Tsipporah’s utterance following the cutting of her son’s foreskin. Teresa Brennan’s work on the transmission of affect breaks down the “foundational fallacy” of the individuated bodies of the three, allowing the deity’s threat, the son’s pain, and the mother’s response to affect the way Tsipporah’s words might be heard and understood. Full article
(This article belongs to the Special Issue Body in the Bible)
1153 KiB  
Article
What Are the “Long Nostrils” of YHWH?
by Nissim Amzallag
Religions 2017, 8(9), 190; https://doi.org/10.3390/rel8090190 - 15 Sep 2017
Cited by 3 | Viewed by 11227
Abstract
The mention of YHWH’s “nostrils” (ʾapayīm) in the Bible is classically interpreted as a metonymy of the face and/or a metaphor for anger. The reference to their length and even to their elongation, however, rules out any entirely satisfying explanation in [...] Read more.
The mention of YHWH’s “nostrils” (ʾapayīm) in the Bible is classically interpreted as a metonymy of the face and/or a metaphor for anger. The reference to their length and even to their elongation, however, rules out any entirely satisfying explanation in this semantic context. If this term is construed as a tuyère, as is identified in Dan 10:20, the use of ʾapayīm in Ex 15:8 becomes clear. This interpretation also explains the denotation of patience and loving-kindness as ʾerek ʾapayīm (the so-called “long nostrils” of YHWH) because the air pressure generated by a blast from a tuyère (=its power) decreases proportionally to its length. Accordingly, the liturgical formulae that includes this expression (Ex 34:6; Num 14:18; Joel 2:13; Jon 4:2; Pss 86:15; 103:8; 145:8; Neh 9:17) praise YHWH for the forbearance of voluntarily restraining the power of his reaction to annoying events on earth. This interpretation also clarifies the use of ʾapapayīm in Isa 48:9; Jer 15:15, and Nah 1:3. Furthermore, these last-mentioned instances reveal that beyond their metaphoric meaning, the divine ʾapayīm evoke an essential attribute of YHWH. The significance of these findings is discussed in view of the duality of anthropomorphic and aniconic representations of YHWH in ancient Israel. Full article
(This article belongs to the Special Issue Body in the Bible)
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