This book explores the Hebrew Bible for evidence of comedy and further asks how reading the Hebrew Bible through a comic "lens" might positively inform feminist interpretation. The exploration is conducted with a number of Hebrew Bible narratives, all of which prominently involve female characters.

This timely and lively introduction to exploring the intersection of religion and humour evaluates existing scholarship and methodologies within the field, arguing for a culturally critical approach to the study. Hinged on a qualitative sociological framework, this book asks questions about the construction, presentation, and purpose of humour in religious contexts. It is broken down by theoretical approach, with chapters covering: a “comparative religions” approach; a theological approach; how social sciences offer us useful tools for research; and a review of existing theoretical models. As the first volume to introduce the field of religion and humour, this engaging book is essential reading for students approaching the topic for the first time, and for anyone with an interest in related fields such as religion and popular culture and humour studies.

Positions Revelation within an ancient Jewish context and demonstrates how the author used humor to resist Roman power.

The U.S. Declaration of Independence of 1776 decreed that all men were created equal and were endowed by their Creator with “certain unalienable Rights.” Yet, U.S.-born free and enslaved Black people were not recognized as citizens with “equal protections under the law” until the passage of the Fourteenth Amendment. Even then, White supremacists impeded the equal rights of Black people as citizens due to their beliefs in the inferiority of Black people and that America was a nation for White people. White supremacists turned to biblical passages to lend divine justification for their views. A Womanist Reading of Hebrew Bible Narratives as the Politics of Belonging from an Outsider Within analyzes select biblical narratives, including Noah’s curse in Genesis 9; Sarah and Hagar in Genesis 16 and 21; Mother in Israel in Judges 5; and Jezebel, Phoenician Princess and Queen of Israel in 1 and 2 Kings. This analysis demonstrates how these narratives were first used by ancient biblical writers to include some and exclude others as members of the nation of Israel and then appropriated by White supremacists in the antebellum era and the early twentieth century to do the same in America. The book analyzes the simultaneously intersecting and interconnecting dynamics among race, gender, class, and sexuality and biblical narratives to construct boundaries between “us versus them,” particularly the politicization of motherhood to deny certain groups’ inclusion.

What’s so humorous about the Bible? Quite a bit, especially if experienced with others! Nine biblical scholars explore their experiences of reading and hearing passages from the Bible and discovering humor that becomes clearer in performance. Each writer found clues in their chosen biblical text that suggested biblical authors expected an audience to respond with laughter. Performers have a powerful role in either bringing out or tamping down humor in the Bible. One audience may be more disposed to respond to humor than another. And each contributor found that experiencing humor changed the interpretation of the biblical passage. From Genesis to Revelation, this study uncovers the Bible’s potential for humor.

This book focuses on the expressions used to describe Job’s body in pain and on the reactions of his friends to explore the moral and social world reflected in the language and the values that their speeches betray. A key contribution of this monograph is to highlight how the perspective of illness as retribution is powerfully refuted in Job’s speeches and, in particular, to show how this is achieved through comedy. Comedy in Job is a powerful weapon used to expose and ridicule the idea of retribution. Rejecting the approach of retrospective diagnosis, this monograph carefully analyses the expression of pain in Job focusing specifically on somatic language used in the deity attack metaphors, in the deity surveillance metaphors and in the language connected to the body and social status. These metaphors are analysed in a comparative way using research from medical anthropology and sociology which focuses on illness narratives and expressions of pain. Job's Body and the Dramatised Comedy of Moralising will be of interest to anyone working on the Book of Job, as well as those with an interest in suffering and pain in the Hebrew Bible more broadly.

Examines the dialectic relationship between the text, conceived as the vehicle of narrative communication, and the reader in an assemenent of the story of Rahab – the prostitute from Jericho – in Josuha 2. Toczyski uses his study to examine how this story has been read by various audiences across time, the different interpretive perspectives and methodologies that have thus been brought to the text and the influences this has had on the manner in which the story has been interpreted. In particular Toczyski focuses on internal literary analysis of Joshua 2 and the external historical approach and what this can say about the readers of the text. The purpose of such insight is to register how successive interpretations overlap and set the interpretative pattern for subsequent generations of readers. As a result of this conceptual framework, Toczyski presents the Rahab story in the broader context of the communicative process, which has been challenging the story's readers for centuries. This deep immersion into both internal and external contexts reveals the generally-overlooked thread within the Rahab story, namely "the power of storytelling†?, which may prove relevant for contemporary readers by providing grounds for inter-cultural dialogue in the postmodern world.

Across generations, humor has been a place for American Jews to explore the relationship between Jewish identity, practices, and history. In this comprehensive approach to Jewish humor focused on the relationship between humor and American Jewish practice, Jennifer Caplan calls us to adopt a more expansive view of what it means to "do Jewish," revealing that American Jews have turned, and continue to turn, to humor as a cultural touchstone. Caplan frames the book around four generations of Jewish Americans from the Silent Generation to Millennials, highlighting a shift from the utilization of Jewish-specific markers to American-specific markers. Jewish humor operates as a system of meaning-making for many Jewish Americans. By mapping humor onto both the generational identity of those making it and the use of Judaism within it, new insights about the development of American Judaism emerge. Caplan's explication is innovative and insightful, engaging with scholarly discourse across Jewish studies and Jewish American history; it includes the work of Joseph Heller, Larry David, Woody Allen, Seinfeld, the Coen brothers films, and Broad City. This example of well-informed scholarship begins with an explanation of what makes Jewish humor Jewish and why Jewish humor is such a visible phenomenon. Offering ample evidence and examples along the way, Caplan guides readers through a series of phenomenological and ideological changes across generations, concluding with commentary regarding the potential influences on Jewish humor of later Millennials, Gen Z, and beyond.

This book is an examination of characters in the books of Kings; showing how understanding and interpretation of key characters affects readings of the story. The volume begins with more general pieces addressing how the study of characters can shed light on the composition history of Kings and on how characters and characterization can be considered with respect to ethics, particularly with respect to the moral complexity of biblical characters. Contributors then consider key characters within the Kings narrative in depth, such as Nathan, Bathsheba, Solomon and Jezebel. The contributors use their own specific expertise to analyze these characters and more, drawing on insights from literary theory and considering such approaches as questioning our view of a particular character with based on the character within the text with whom we identify. Contributors also assess whether or not characters as portrayed in the biblical text necessarily match up to their possible counterparts in history.

A ground-breaking collection exploring the rich array of emotions in biblical literature An international team of Hebrew Bible and New Testament scholars offers incisive case studies of passions displayed by divine and human figures in the biblical texts ranging from joy, happiness, and trust to grief, hate, and disgust. Essays address how biblical characters' feelings affect their relationship with God, one another, and the world and how these feelings mix together, for good or ill, for flourishing or vexation. Deeply engaged with both ancient and modern contexts, including the burgeoning interdisciplinary study of emotion in the humanities and sciences, these essays break down the artificial divide between reason and passion, cognition and emotion, thought and feeling in biblical study. Features Case studies drawn from multiple genres across the Bible: narrative, prophets, poetry, wisdom, Gospels, and letters Helpful select bibliographies of interdisciplinary resources at the end of each essay Critical balance between theory and practice and between method and close textual analysis Distinctive ancient Hebrew and Greek uses of emotional terms and concepts compared with each other and with evolving understandings in Western culture