By Mary E. Shields
In Jeremiah 3.1-4.4, the prophet employs a twin of Israel as God's untrue spouse, who acts like a prostitute. the complete passage is a wealthy and complicated rhetorical tapestry designed to persuade the folk of Israel of the mistake in their political and spiritual methods, and of the necessity for them to alter ahead of it really is too past due. in addition to metaphor and gender, one other very important thread during this tapestry is intertextuality, in which the historic, political and social contexts of either writer and reader input into discussion and bring diversified interpretations. yet, as defend exhibits in her ultimate bankruptcy, it's finally the rhetoric of gender that truly constructs the textual content, supplying the body, warp and woof of the whole tapestry, and hence functioning because the prophet's fundamental technique of persuasion. this can be quantity 387 within the magazine for the examine of the previous testomony complement sequence.
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Extra resources for Circumscribing the Prostitute: The Rhetoric of Intertextuality, Metaphor and Gender in Jeremiah 3. 1-4. 4 (JSOT Supplement)
1. Intertextuality as Allusion 41 wife, as in the law, here the wife seeks to return to the husband. 4, however, is whether YHWH will turn again to take Israel back. The root Dl^ ('to return'), is introduced here for the first time in this text. This term is central both to the citation of the law and to Jer. 4 as a whole. Indeed, it is a central term for the entire book. William L. 6-11 uses the second type of wordplay. 1 -5, the citation of the law is transgressed by the reversal in v. e. e. a husband returning to his wife) is absorbed in the larger rhetorical context of the chapter.
1-5 No text is an island. —Peter D. Miscall In order to do justice to both types of intertextuality found in Jer. 1 -5, in this chapter and the next I will do two 'readings' of the section, one focused on Deut. 1 -4 as an intertext, and the second having cultural discourse of gender as its intertext. Reading the text in two ways is in keeping with Mikhail Bakhtin's insight that there is never only one way to read a text. Multiple readings may stand side by side. My conviction is that the two readings will complement each other, the second extending and refining the first.
Intertextuality and Mikhail Bakhtin The prophets are the patrons, par excellance, of intertextuality. The text of Jeremiah in particular seems to be filled with plays on earlier traditions, cultural conventions and direct citations of previous texts. 4 is a primary example. 1 As 1. Mikhail Bakhtin, 'Discourse in the Novel', in The Dialogic Imagination (ed. Michael Holquist, trans. Caryl Emerson and Michael Holquist; Austin: University of Texas Press, 1981), pp. 259-422 (276). 22 Circumscribing the Prostitute he indicates, language is a site of struggle, an 'agitated and tension-filled environment'2 which takes place between the author and the author's worldview (her/his historical, political, social background) and that of the reader and the reader's worldview.