“Can You Hear Me Now?…Good!”: A Deaf Adder and the Inversion of Disability Imagery in Psalm 58:5–6

IF 0.3 3区 哲学 0 RELIGION
Kevin Scott
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引用次数: 0

Abstract

This article explores the use of deaf imagery in Psalm 58 through a cultural model of disability and a historicist approach to highlight the unique rhetorical function of disability imagery within the psalm. In the Hebrew Bible, deafness is typically an affliction to be avoided, and deaf groups typically need Yahweh’s protection along with other disabled groups. In Psalm 58, however, an adder which represents wicked people who oppose the psalmist’s community voluntarily disables itself to better withstand the efforts of those who would try to neutralize its threat. For the adder, disability is a source of strength, not weakness. For the psalmist’s community, however, disability is still a problem which necessitates crying out to Yahweh for relief. The use of deaf imagery within this text highlights the contrast between Yahweh, who is righteous and fully-abled, and the wicked/their foreign deities, who judge unfairly and who are depicted as disabled.
“你现在能听到我说话吗?”:《诗篇》58:5-6中聋子加法器和残疾意象的倒置
本文从残疾文化模型和历史主义的角度探讨了《诗篇》第58篇中聋人意象的运用,以凸显《诗篇》中残疾意象的独特修辞功能。在希伯来圣经中,耳聋是一种典型的要避免的痛苦,聋人群体和其他残疾群体一样需要耶和华的保护。然而,在《诗篇》第58篇中,一条蝰蛇代表了反对诗人团体的邪恶之人,它自愿使自己失去能力,以更好地抵御那些试图消除其威胁的人的努力。对加法器来说,残疾是力量的源泉,而不是弱点。然而,对于诗人的群体来说,残疾仍然是一个需要向耶和华呼求帮助的问题。在这篇文章中使用聋人的形象突出了耶和华,他是正义的,有能力的,和邪恶的/他们的外邦神,谁审判不公,谁被描述为残疾之间的对比。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.40
自引率
0.00%
发文量
20
期刊介绍: This innovative and highly acclaimed journal publishes articles on various aspects of critical biblical scholarship in a complex global context. The journal provides a medium for the development and exercise of a whole range of current interpretive trajectories, as well as deliberation and appraisal of methodological foci and resources. Alongside individual essays on various subjects submitted by authors, the journal welcomes proposals for special issues that focus on particular emergent themes and analytical trends. Over the past two decades, Biblical Interpretation has provided a professional forum for pushing the disciplinary boundaries of biblical studies: not only in terms of what biblical texts mean, but also what questions to ask of biblical texts, as well as what resources to use in reading biblical literature. The journal has thus the distinction of serving as a site for theoretical reflection and methodological experimentation.
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