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Series:

G. Anthony Keddie

communities. In doing so, they attempted to interpellate subjects with their particular class subjectivities, or dispositions about their economic positions and agency to change these positions. The class schemas advanced by these texts refracted structurally facilitated economic positions in order to

Series:

G. Anthony Keddie

religious studies scholars that defy identification as wholly socialist or capitalist in orientation. Thus, in this chapter I argue that class, ideology, and utopia matter, but so do agency, economic stratification, and individual subjectivities. Religious ideologies conceal power differentials, but they

Series:

G. Anthony Keddie

had considerable wealth even though they generated a class subjectivity as “poor.” While discouraging human agency towards social transformation, the elite or sub-elite producers of the Psalms of Solomon nevertheless contributed an explanation of inequality to the changing class schemas of the Early

Series:

G. Anthony Keddie

controlled their tetrarchies, but Judaea was ruled directly by the Romans through the mediation of the priestly elites. 3 The Making of Class in Testament of Moses 7:3–10 Compared to the Psalms of Solomon, the Testament of Moses at first glance seems as if it does not advance a particular class subjectivity

Series:

G. Anthony Keddie

. Nevertheless, Q articulates a fundamental class divide between the poor and the slaves to mammon. “Poor” is the class subjectivity that the text generates for its authors and earliest audiences. These poor are contrasted with the wealthy, who are described in numerous ways such as slaves to mammon. The text

Series:

Naomi S. S. Jacobs

: University of Georgia Press, 1996). 19 Carina Garland, “Curious Appetites: Food, Desire, Gender and Subjectivity in Lewis Carroll’s Alice Texts,” The Lion and the Unicorn 32 (2008), 22–39. 20 Tison Pugh, “ ‘Are We Cannibals, Let Me Ask, Or Are We Faithful Friends?’: Food, Interspecies Cannibalism, and the

Series:

Nathalie LaCoste

insights into how they developed their own forms of Judaisms in Egypt. My approach to the study of the Jews of Egypt has three interwoven threads. First, the idea of a lived space, building on Edward Soja’s tripartite notion of space. Second, the understanding of place as a subjective and ever

Series:

Jonathan Vroom

, determining the exegetical or theological purpose behind a particular change is a much more subjective procedure, involving judgments about the concerns or goals of the author. 49 While Zahn is careful to note that both compositional and exegetical techniques must be taken into account, 50 her entire

Series:

Jörg Frey

conceived of as a quasi-personal agent. According to Newsom, the spirit given from God is rather identified with the speaker’s human subjectivity. 35 It is, in some respect, also the human spirit as inspired or shaped by God. So 1QH a 6:24 can state: “I know … that through your goodwill toward a person

Series:

Matthew S. Goldstone

“degrees of chiasticity” (Welch, “Criteria for Identifying and Evaluating the Presence of Chiasmus,” 4). Some of his categories such as “objectivity” are highly subjective and problematic, but his list provides a general guide for detecting the presence of this literary form. Our example from Sifra