Cookies Policy
X

This site uses cookies. By continuing to browse the site you are agreeing to our use of cookies.

I accept this policy

Find out more here

“We have Sinned and Rebelled; You have Not Forgiven”


No metrics data to plot.
The attempt to load metrics for this article has failed.
The attempt to plot a graph for these metrics has failed.
The full text of this article is not currently available.

Brill’s MyBook program is exclusively available on BrillOnline Books and Journals. Students and scholars affiliated with an institution that has purchased a Brill E-Book on the BrillOnline platform automatically have access to the MyBook option for the title(s) acquired by the Library. Brill MyBook is a print-on-demand paperback copy which is sold at a favorably uniform low price.

Access this article

+ Tax (if applicable)
Add to Favorites
You must be logged in to use this functionality

The Dialogic Interaction between Authoritative and Internally Persuasive Discourse in Lamentations 3


image of Biblical Interpretation

Conventional readings of Lamentations invariably appeal to the “central” chapter 3 and its male character, the רבג, as pivotal for the meaning and purpose of Lamentations. Such readings emphasize the sin of humanity and the justice of God and can be broadly described as theodic in character. A number of more recent readings that can be aptly described as antitheodic, however, react against this centralizing tendency, emphasizing instead the protesting voice of Zion in chapters 1 and 2. Neither the רבג nor Zion’s discourses, however, is as homogeneously theodic or antitheodic as these readings and counter-readings would suggest. Rather, both speakers present elements of penitence and submission to suffering (theodicy), on the one hand, and protest and accusation of God (antitheodicy), on the other.
In light of the pervasive influence of the “central” chapter 3 in readings of Lamentations, I focus this paper on the רבג’s discourse. I read Lamentations 3 as the רבג’s internal dialogue as he expresses various understandings of the extreme suffering in which he finds himself. I use Mikhail Bakhtin’s concept of the dialogic interaction between authoritative and internally persuasive discourses as a framework for illustrating the various moods through which the רבג moves. While the רבג appeals to authoritative discourses, I conclude that he does not, finally, find the “central” faithful statements, so often appealed to as determinative for meaning, to be internally persuasive.


Affiliations: 1: London School of Theology, UK
miriam.bier@lst.ac.uk


10.1163/15685152-0022p03
/content/journals/10.1163/15685152-0022p03
dcterms_title,pub_keyword,dcterms_description,pub_author
10
5
Loading
Loading

Full text loading...

/content/journals/10.1163/15685152-0022p03
Loading

Data & Media loading...

http://brill.metastore.ingenta.com/content/journals/10.1163/15685152-0022p03
Loading

Article metrics loading...

/content/journals/10.1163/15685152-0022p03
2014-02-18
2018-07-18

Sign-in

Can't access your account?
  • Tools

  • Add to Favorites
  • Printable version
  • Email this page
  • Subscribe to ToC alert
  • Get permissions
  • Recommend to your library

    You must fill out fields marked with: *

    Librarian details
    Your details
    Why are you recommending this title?
    Select reason:
     
    Biblical Interpretation — Recommend this title to your library
  • Export citations
  • Key

  • Full access
  • Open Access
  • Partial/No accessInformation