By Jennifer L. Koosed

(Per)mutations of Qohelet explores the query, who's Qohelet? instead of peering at the back of or during the textual content to reply to this question when it comes to authorship, Koosed analyzes the identification that's created in the course of the phrases at the web page. The textual content isn't a clear medium connecting reader with writer; as a substitute, it's an opaque physique - it has weight, substance, pores and skin. Koosed starts with an research of the ways that phrases build identities and the explanations why phrases can have an effect on us so profoundly, depending totally on the paintings of Judith Butler and Elaine Scarry. She then explores autobiography and the way the style of autobiography - as reconfigured through Roland Barthes and Jacques Derrida - pertains to Qohelet. those chapters then set the framework for what follows: an research of some of the physically organs and sensations contained in the ebook of Qohelet. The physique is embedded within the textual content throughout the naming of physique components (eye, hand, heart). And this comparable physique is encoded in shape, constitution, and syntax, in order that the textual content turns into a physique with organs, structures, or even a lifetime of its personal. The e-book is a physique and the e-book speaks of our bodies. It speaks of the body's organs and senses; it issues itself with the pleasures and pains of the physique, the gendered physique, the loss of life physique. ultimately, the ritual physique is highlighted within the ultimate passage of this enigmatic ebook.

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Additional resources for (Per)mutations of Qohelet: Reading the Body in the Book (The Library of Hebrew Bible Old Testament Studies)

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Schoors' translation, "Words Typical of Qohelet," 29; cf. idem, The Preacher Sought, 139. 30. Schoors, "Words Typical of Qohelet," 32. 31. For example, the verb hsb ("to think"). " The noun is unique to Qohelet and appears in Qoh 7:25,27; 9:10. 32. Trible here is discussing the implications of the metaphor of the "womb" to speak of God's compassion. But her general argument that the physical meanings of the words are not incidental but integral to the metaphorical meanings corresponds with my argument about the bodily words in Qohelet.

3-12. 33. Jacques Derrida, The Post Card: From Socrates to Freud and Beyond (trans. Alan Bass; Chicago: University of Chicago Press, 1987), 39. 2. Calling Qohelet Names 23 text speaks of "son of David," a son is always a son. In Samuel and Chronicles, the phrase "son of David" always refers to Solomon, except for three occasions when the phrase indicates another one of David's many sons (2 Sam 13:1 [twice] and 2 Chr 11:18). Despite this evidence, the equation of Qohelet with Solomon is still an interpreter's assumption.

He further developed his critique in "The Purveyor of Truth," Yale French Studies 52 (1975): 31-113. 69. Leigh Gilmore, "The Mark of Autobiography : Postmodernism, Autobiography, and Genre," in Autobiography and Postmodernism (ed. Kathleen Ashley, Leigh Gilmore, and Gerald Peters; Amherst: University of Massachusetts Press, 1995), 3-20 (6). 2. 71 It is only during the Enlightenment that a concept of an individual and unique subject emerges, a necessary idea for the formation of autobiography. Defining autobiography as a product of the Enlightenment would seem categorically to exclude the texts of the ancient Near East.

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