By Jeremy Schipper
Nonetheless, interpreters are likely to specialise in felony fabric instead of narratives whilst learning incapacity within the Hebrew Bible. usually, they forget the David Story's complicated use of incapacity. They omit its use of incapacity imagery as open to severe interpretation simply because its stereotypical meanings could appear so normal and obvious. but contemporary paintings within the burgeoning box of incapacity reviews offers incapacity as a sophisticated motif that calls for extra severe engagement than it regularly receives.
Informed via interesting advancements within the box, it argues that the David tale employs incapacity imagery as a sophisticated mode of narrating and organizing a variety of ideological positions relating to nationwide identification.
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Additional info for Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story
Halpern, David’s Secret Demons, 6. …’ Ambiguity and Characterization of David in the Succession Narrative,” JSOT 30 (1984): 67–84. ; Minneapolis: Fortress, 2002); Alan M. Cooper, “The Life and Times of King David According to the Book of Psalms,” in The Poet and the Historian: Essays in Literary and Historical Biblical Criticism (ed. : Scholars Press, 1983), 117–31; James Mays, “The David of the Psalms,” Int 40 (1986): 143–55; Kurt L. Noll, The Faces of David (JSOTSup 242; Shefﬁeld: Shefﬁeld Academic Press, 1997); David L.
He fell on his face and prostrated himself” (v. 6a). For Fokkelman, Mephibosheth’s disability reinforces the idea that the narrator presents him in a more “loyal” light at this early point in the story: [T]he narrator has [Mephibosheth] prostrate himself [before David in v. 6], but not Ziba. Ziba does not engage in ceremony [cf. v. 2], whereas Mephibosheth is courteous. 21 In this reading, Mephibosheth’s disability adds over-determined symbolism and pathos to an otherwise ordinary gesture of court etiquette (cf.
Leonard Kriegel, “The Cripple in Literature” In this chapter, I survey representative interpretations of Mephibosheth. I create some critical awareness of social and political meanings encoded in disability imagery by arguing that many of these interpretations foreground the reading of disability not as a disinterested, value-free physical description, but as a conceptual category or literary motif with many, sometimes conﬂicting, ideological investments. As suggested in Chapter 1, readers may overlook the use of disability imagery as open to critical interpretation because its stereotypical narrative meanings about the character’s inner life seem so commonplace and transparent.
Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story by Jeremy Schipper