By Jeremy Schipper
Nonetheless, interpreters are likely to concentrate on felony fabric instead of narratives while learning incapacity within the Hebrew Bible. usually, they overlook the David Story's complicated use of incapacity. They disregard its use of incapacity imagery as open to serious interpretation simply because its stereotypical meanings could appear so standard and obvious. but contemporary paintings within the burgeoning box of incapacity reviews provides incapacity as a sophisticated motif that calls for extra severe engagement than it often receives.
Informed by way of interesting advancements within the box, it argues that the David tale employs incapacity imagery as a refined mode of narrating and organizing quite a few ideological positions concerning nationwide id.
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Extra resources for Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story
Freakery: Cultural Spectacles of the Extraordinary Body (New York: New York University Press, 1996). 62. Mitchell and Snyder, Narrative Prosthesis, 25. 63. Herndl, Invalid Women, 12. 64. Mitchell and Snyder, Narrative Prosthesis, 27. 1 1. “He Was Grounded, Surrounded, with Nothing to Say” 25 Thesis and Overview of this Book The thesis of this study begins by arguing that the David Story’s use of value-laden representations of disability participates in the story’s attempts to work out ideological positions regarding kingship, national identity, and the legitimacy of the Davidic dynasty within the DH.
56b, Mephibosheth’s attitude was one of resentment against God for restoring David as king. Mephibosheth claimed that David was treating him poorly by taking away the land he was promised despite the fact that Mephibosheth had prayed for David’s safe return. For this reason he was dressed as a mourner when he met David and called “Meribbaal” by 1 Chr 9:40 (the rabbis explain the etymology of the name Meribbaal as “one who quarrels [3JC>] with his master [=3]). The rabbis go on to say that since he raised this quarrel, a heavenly voice rebuked him calling him a “man of strife” and the “son of a man of strife,” referring to Saul (2 Sam 19:25 refers to Mephibosheth as the “son of Saul” rather than the “son of Jonathan”).
In the letter, Arsames grants Petosiri the domain of Petosiri’s father Pamun. This domain was abandoned, rather than given to Petosiri, after Pamun and all the household personnel died during unrest in Egypt. Arsames reafﬁrms the hereditary lease of this land. 11 (Driver 8), 1:118. 1 2. ” In 1 Sam 20:1–23, Jonathan makes David swear that he will never cut off his kindness (5DI) towards his house (see v. 15). Thus, interpreters have understood David’s actions as a faithful expression of his loyalty to his deceased friend Jonathan.