By Rebecca Raphael
This publication provides a literary severe technique concerned about illustration within the canonical kind of the textual content permits a entire view of the way pictures of incapacity function when it comes to significant options, and in addition presents a beginning for reports within the background of interpretation. All dialogue of biblical passages and books draw on present ancient experiences as an important precondition for understanding.
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Extra resources for Biblical Corpora: Representations of Disability in Hebrew Biblical Literature
Philadelphia: Westminster, 1977), 141; and Sarah J. Melcher, “Visualizing the Perfect Cult: The Priestly Rationale for Exclusion,” in Human Disability and the Service of God: Reassessing Religious Practice (ed. Nancy L. Eiesland and Don E. Saliers; Nashville: Abingdon, 1998), 55–72 (Lev 19:15 is discussed on p. 69). 62. In contemporary English, Deaf with a capital D indicates the Deafworld, that is, those who use a signed language as their mother hands, so to write, and who identify with the culture generated by this linguistic community.
33. , “Holiness,” ABD 3:237–48. 34. Page 24, above. 1 40 Biblical Corpora True Gods and Disabled Idols: Deuteronomic Bodily Polemics If Leviticus represents God through the surface of the human (priestly) body, then Deuteronomy does so through the senses and their powers. As with Leviticus, the divine category is deﬁned mainly in contrast to its opposite, namely idols. Here, I would like to examine the role of disability in articulating one of the Hebrew Bible’s central categories, the distinction between Israel’s one God and the gods of others.
3 (May 2005): x. 1 28 Biblical Corpora Lev 19:14 addresses hearing people, not deaf people, but it describes something I have experienced: coming to awareness of being insulted or screamed at in public. On the one hand, I appreciate its humane intent. Some people do approach others’ disability as an opportunity to practice cruelty, and this should be deplored. On the other hand, the text imagines a deaf person who has no way of becoming aware of the insult and responding. 61 Response is, of course, possible, but one must ﬁrst imagine deaf agency.