By Carolyn J. Sharp
ISBN-10: 0253352444
ISBN-13: 9780253352446
Was God being ironic in commanding Eve to not devour fruit from the tree of knowledge? Carolyn J. Sharp means that many tales within the Hebrew Scriptures will be paradoxically meant. Deftly interweaving literary thought and exegesis, Sharp illumines the ability of the unstated in a wide selection of texts from the Pentateuch, the Prophets, and the Writings. She argues that studying with irony in brain creates a charged and open rhetorical area within the texts that enables personality, narration, and authorial voice to advance in unforeseen methods. major issues explored the following comprise the ironizing of overseas rulers, the prostitute as icon of the ironic gaze, indeterminacy and dramatic irony in prophetic functionality, and irony in old Israel's knowledge traditions. Sharp devotes distinct cognizance to how irony destabilizes dominant ways that the Bible is learn this present day, in particular whilst it touches on questions of clash, gender, and the Other.
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Extra resources for Irony and Meaning in the Hebrew Bible
Example text
If this is so, then modes of ancient Israelite storytelling and preservation of tradition become destabilized—perhaps also opened to dissent in a salutary way, but certainly destabilized. De Man helps us to see that the importance of ironizing in the Hebrew Bible goes far beyond the appreciation of this or that local irony as an artistic trope in a particular biblical text. Another relevant work of de Man, “The Rhetoric of Temporality,” argues that irony troubles the notion of consciousness of history, because it requires the fragmentation of the idea of self.
83 My “multiaxial cartography” differs from Niditch’s helpful metaphor in two respects. First, I aim with this model to imply a high degree of reader agency. The noun “map” as the central figure of the metaphor might imply a fixed document gazed upon by a decoder, who will simply examine various levels of overlays. By contrast, with “cartography” I focus more on the activity of mapmaking as evocative for both authors and readers. Cartographers work from preexisting maps, from stories, and from encounters with the landscape, but they also draw and measure and construct relationships among topographical features, representing what they see and what they imagine according to the cultural mores, religious beliefs, and analytical practices of their time.
Yet the implied audience is elusive—even for contemporary texts, and much more so for ancient writings. Even conceding the elusiveness of implied audiences and textual determinacy as such, the rhetorical forcefulness of irony’s negative constraints should be acknowledged as a crucial dynamic that shapes any responsive reading praxis. 71 There are discernible flags of irony, notably incongruity and exaggeration in presentation, whether in content or in tone. By means of these signals, ironic texts do attempt to close off the interpretive arena to non-ironic readings, while yet relying on those false literal readings to construct the deceitful landscape through which interpretation must journey.
Irony and Meaning in the Hebrew Bible by Carolyn J. Sharp
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