What do you think?
Rate this book
Jacob's Wound: Homoerotic Narrative in the Literature of Ancient Israel
The very suggestion that there may be homoeroticism in Hebrew narrative may seem odd given the supposition that the religion and culture of ancient Israel resolutely opposed same sex erotic relationships. The apparent prohibition of homosexuality in Leviticus and the story of Sodom from Genesis have been made to speak for the whole Hebrew Bible. The oddity of this situation has not been lost on some interpreters who have recognized that the story of Sodom tells us no more about attitudes toward what we call homosexuality than the story of the rape of Dina tells us about attitudes toward heterosexuality.
Prof. Jennings says that the well-known eroticism of the Hebrew Bible is not confined to heterosexuality but also includes an astonishing diversity of material that lends itself to homoerotic interpretation.
In Part one, Jennings examines saga materials associated with David. It is no innovation to detect in the David and Jonathan's relationship at least the outline of a remarkable love story between two men. What becomes clear, however, is that the tale is far more complex than this since it involves Saul and is set within a context of a warrior society that takes for granted that male heroes will be accompanied by younger or lower status males. Thus the complex erotic connections between David and Saul and David and Jonathan play out against the backdrop of a context of "heroes and pals."
The second type of same sex relationship explored has to do with shamanistic forms of eroticism in which the sacral power of the holy man is both a product of same sex relationship and expressed through same sex practice. This section deals with Samuel and Saul and Elijah and Elisha. These are not warriors but persons whose sacral power is also erotic power that may find expression in erotic practices with persons of the same sex.
The third type of same sex relationship discusses we now call transgendered persons, especially males, and their erotic relationship to (other) males. Here the book explores the transgendering of Israel by several prophets who use this device to explore the adultery and promiscuity that they wish to attribute to Israel, as well as the story of Joseph.
Prof. Jennings says that the well-known eroticism of the Hebrew Bible is not confined to heterosexuality but also includes an astonishing diversity of material that lends itself to homoerotic interpretation.
In Part one, Jennings examines saga materials associated with David. It is no innovation to detect in the David and Jonathan's relationship at least the outline of a remarkable love story between two men. What becomes clear, however, is that the tale is far more complex than this since it involves Saul and is set within a context of a warrior society that takes for granted that male heroes will be accompanied by younger or lower status males. Thus the complex erotic connections between David and Saul and David and Jonathan play out against the backdrop of a context of "heroes and pals."
The second type of same sex relationship explored has to do with shamanistic forms of eroticism in which the sacral power of the holy man is both a product of same sex relationship and expressed through same sex practice. This section deals with Samuel and Saul and Elijah and Elisha. These are not warriors but persons whose sacral power is also erotic power that may find expression in erotic practices with persons of the same sex.
The third type of same sex relationship discusses we now call transgendered persons, especially males, and their erotic relationship to (other) males. Here the book explores the transgendering of Israel by several prophets who use this device to explore the adultery and promiscuity that they wish to attribute to Israel, as well as the story of Joseph.
288 pages, Paperback
First published January 1, 2005
87 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 6 of 6 reviews
July 11, 2018
In this very well argued book Ted Jennings claims that "same-sex eroticism in Israel is inseparably connected to Israel's Yahwism. It is no extraneous import but something deeply and inextricably embedded in the religion of Israel."
Jennings begins in the obvious place--the sagas of David, Jonathan, and Saul--and from there considers stories of Samuel, Elijah, and Elisha, elements of the prophetic tradition (particularly Hosea, Jeremiah, and Ezekiel), and then the stories of Joseph, Moses, and Jacob, before wrapping up with Ruth. In other words, here is a systematic overview of much of the Hebrew scriptures demonstrating the role that same-sex eroticism plays in the development of the biblical tradition. Jennings credits same-sex eroticism as being the key element that moves YHWH from a violent warrior God to a God of steadfast love and compassion. In other words, the key essence of the biblical tradition arises from the experience of homoeroticism.
Along the way, Jennings' interpretation makes sense of a wide range of passages, including some of the strangest in scripture. He makes far more sense of them than other interpretations I've read.
Also along the way, Jennings deals with a longstanding false idea in Western culture that Greece was the culture most accepting of homoeroticism while Israel forbade it. Instead, homoeroticism is key the Israelite religion predating its significant emergence in Greek culture. Plus, it is a homoeroticism based upon the desire of bottom rather than the activity of the top, which is how he characterizes Greek culture.
He shows how the Holiness Code in Leviticus is very late to the tradition and doesn't fit a wide range of stories from the sagas (not just those dealing with homoeroticism). He argues that the Holiness Code is borrowed from Zoroastrianism and should not be understood as reflective of Hebrew culture prior to exile.
This is an excellent book; I highly recommend it.
Jennings begins in the obvious place--the sagas of David, Jonathan, and Saul--and from there considers stories of Samuel, Elijah, and Elisha, elements of the prophetic tradition (particularly Hosea, Jeremiah, and Ezekiel), and then the stories of Joseph, Moses, and Jacob, before wrapping up with Ruth. In other words, here is a systematic overview of much of the Hebrew scriptures demonstrating the role that same-sex eroticism plays in the development of the biblical tradition. Jennings credits same-sex eroticism as being the key element that moves YHWH from a violent warrior God to a God of steadfast love and compassion. In other words, the key essence of the biblical tradition arises from the experience of homoeroticism.
Along the way, Jennings' interpretation makes sense of a wide range of passages, including some of the strangest in scripture. He makes far more sense of them than other interpretations I've read.
Also along the way, Jennings deals with a longstanding false idea in Western culture that Greece was the culture most accepting of homoeroticism while Israel forbade it. Instead, homoeroticism is key the Israelite religion predating its significant emergence in Greek culture. Plus, it is a homoeroticism based upon the desire of bottom rather than the activity of the top, which is how he characterizes Greek culture.
He shows how the Holiness Code in Leviticus is very late to the tradition and doesn't fit a wide range of stories from the sagas (not just those dealing with homoeroticism). He argues that the Holiness Code is borrowed from Zoroastrianism and should not be understood as reflective of Hebrew culture prior to exile.
This is an excellent book; I highly recommend it.
December 6, 2016
Funnest and Funniest book I've ever read about ancient Israel.
I would have liked to see more about the polytheistic nature of Judiasm, but anyone who reads this book will be well pleased.
I would have liked to see more about the polytheistic nature of Judiasm, but anyone who reads this book will be well pleased.
July 13, 2020
This is a difficult book, both to read and to review. It needs trigger warnings for references to sexual violence, cultic abuse and anti-trans tropes, none of which are handled with any great sensitivity, as well as for coarse language. This review accordingly requires the same warnings (except for the language one), especially for the final paragraph of the review.
The book consists of three parts. Parts 1 and 2 deal with supposed homoeroticism in the narratives of David and the early prophets respectively. Part 3 analyses gender ambiguity in references to Israel in the later prophets. Part 4 is a mixed bag, looking at supposed homoeroticism in the book of Ruth, the influence of Greek culture on the later Biblical texts, and the relationship between the Torah and actual practice. An epilogue considers the story of Jacob wrestling with God/the angel.
Jennings' overall thesis is that the Israelite understanding of God is fundamentally conditioned by metaphors of homoerotic relationships between the deity and male devotees, which are later gradually replaced by heteroerotic metaphors, reflecting a changed social milieu. Whether or not one agrees with this interpretation, there are some interesting observations along the way, but there is also a lot of overinterpretation and selective reading. Part 3 is probably the most successful, along with the chapter in Part 4 on the interaction with Hellenistic culture; without these, I would have given the book one star, for reasons the next paragraph of this review will make clear.
That brings me to the major problems with this book. Some of the sexualised readings in Parts 1 and 2 come at the cost of portraying the character of Adonai in the narratives of I and II Samuel as a rapist, the implication being that Jennings somehow considers this an improvement on a reading that implies homophobia. At times I felt literally nauseated while reading and took lengthy breaks. Part 3 additionally conflates transvestism and transgender, to the point of explicitly and uncritically referencing the "man in a dress" trope that has so poisoned the discourse on gender identity laws. As a result, I really can't recommend this book, despite the thought-provoking observations it also contains in places.
The book consists of three parts. Parts 1 and 2 deal with supposed homoeroticism in the narratives of David and the early prophets respectively. Part 3 analyses gender ambiguity in references to Israel in the later prophets. Part 4 is a mixed bag, looking at supposed homoeroticism in the book of Ruth, the influence of Greek culture on the later Biblical texts, and the relationship between the Torah and actual practice. An epilogue considers the story of Jacob wrestling with God/the angel.
Jennings' overall thesis is that the Israelite understanding of God is fundamentally conditioned by metaphors of homoerotic relationships between the deity and male devotees, which are later gradually replaced by heteroerotic metaphors, reflecting a changed social milieu. Whether or not one agrees with this interpretation, there are some interesting observations along the way, but there is also a lot of overinterpretation and selective reading. Part 3 is probably the most successful, along with the chapter in Part 4 on the interaction with Hellenistic culture; without these, I would have given the book one star, for reasons the next paragraph of this review will make clear.
That brings me to the major problems with this book. Some of the sexualised readings in Parts 1 and 2 come at the cost of portraying the character of Adonai in the narratives of I and II Samuel as a rapist, the implication being that Jennings somehow considers this an improvement on a reading that implies homophobia. At times I felt literally nauseated while reading and took lengthy breaks. Part 3 additionally conflates transvestism and transgender, to the point of explicitly and uncritically referencing the "man in a dress" trope that has so poisoned the discourse on gender identity laws. As a result, I really can't recommend this book, despite the thought-provoking observations it also contains in places.
March 30, 2024
Good stuff. Recommend skipping around in it based on what looks most interesting as a starting point. Reading chronologically doesn't add a whole lot to the experience.
May 3, 2009
“…evidence for significant same-sex eroticism in Israel actually precedes the evidence for Greece, in some cases, by several centuries. Hence, it appears that ancient Israel may have more of a claim to be a cultural home to same-sex eroticism than does ancient Greece.”
Jacob’s Wound- Part 4 (pg. # 198)
The Bible, whether you believe in it or not, is the book that has defined beliefs and morals in Western culture. While it has been a solace to many, it is also used as a hammer against many others. It has been used to support the concept of slavery, banish and execute those who disagreed with prevailing notions regarding it, as an excuse for war and as a curse against feminism, homosexuality and true diversity. I would also argue that it is anti-democracy, but that is another argument for another time.
Paleographic and philological advances over the last half century, or so, have provided clearer and cleaner translation of the ancient Hebrew texts; archeological disciplines of all stripes have enhanced a more correct vision of the interchange between ancient middle-eastern cultures and people.
Theodore W. Jennings, Jr., a Professor of Biblical and Constructive Theology at the Chicago Theological Seminary, has used these improved tools to re-examine the text of The Hebrew Scriptures. He presents a compelling notion that along with the accepted hetero-eroticism, the scriptures also provide a consistent and established presence of homoeroticism that later copyists and scribes attempted to erase. He re-examines the saga of Saul-David-Jonathan. He explores the prophets. He offers another view of the relationship, as written, between the Hebrews and their neighbors. He even touches on the possible homoerotic symbolism of the Ark of Covenant.
It is a well-written scholarly effort without the pedantic air of self-righteousness that usually accompanies studies of this kind. I would recommend the book to especially any vehemently fundamental religionist of any faith, but I doubt any would/could give this work serious consideration. Serious consideration would be a stick of dynamite to the core of their conceit that only they have a patent on truth; no others need apply.
November 15, 2015
The Gayest Story Ever Told. The Bible as Slash. It's amazing how long people have looked at ancient Israel through a heterosexual filter. Once you actually read the stories as they are presented,without spinning your wheels to make them not homosexy, they actually start to make a lot more sense. The Elisha/Elijah chapter left me really confused, but that could be from a lack of intellectual rigor on my part. There is such a wide range of sexual practices ennumerated in The Bible, that it seems strange that there is no homosexuality. Common knowledge had it wrong. Oh, so wrong. Ruth's story may be contemporary or pre date Sappho's poetry, making it the first account of love between women that we have. Amazing. It all seems pretty bona fide. I'd like to know if it's not.
Please read this.
Please read this.
Displaying 1 - 6 of 6 reviews