#ask – @eesirachs on Tumblr

mouthporn.net #ask – @eesirachs on Tumblr

@eesirachs / eesirachs.tumblr.com

samantha, 28, phd student in religion and freudian methods 🍲 she/her

Anonymous asked:

the genealogy of the patriarchs , why they name certain sons and daughters and not the others, and their descriptions of age are confusing to me. why were these figures written in that way? and if they are symbolic, it is not clear what they symbolize. if they are to be taken literally, why are we left with the historical problems that cant really pinpoint this genealogy in the ANE?

the history here is as about the mothers and fathers of the narrative as it is about the hands that held, shaped, named that narrative. the redactors, the oral stories, the voices of the unsaid—this is their history, too. and so the figures here need not appear neat to us, the holes need not be filled. the narrative hazes, opens itself for us, inviting and familiar and foreign at once. move alongside it, not against it

Anonymous asked:

The heart of the man who repeatedly denies God hardens by itself, because God abandons that man to himself.

hashem אֲחַזֵּ֣ק the heart of pharaoh—this is in piel imperfect, a tense reserved for intensive and resulting action. there is nothing passive here, and this ancient near eastern god, especially for the early yahwist source, refuses to remain remote or noninvolved

Anonymous asked:

why did god harden pharaoh’s heart? ive never known him do that anywhere else in the Bible

the yahwist narrative of exodus is a nonnarrative, really—hashem has a remoteness here, and a familiarity. an abjection that feels nostalgic, a heavenly antecedent never named. faith happens after the hardening, not in foreplay of it

#ask #answer is: it’s not meant for us to know

wined4rksea asked:

i struggle to reconcile that god resides. he is not looking down from above nor walking beside. where is he. he cannot be everywhere?

'resides' has such fit-ness here. he's in your lap

Anonymous asked:

Hi Samantha, I’m approaching this from a broader perspective on how we envision the future. My question is whether our efforts to improve the world are ultimately meaningful or if they’re in some way futile? can’t really pinpoint a theology or exegesis that answers this without circling back to heaven as post-life.

meaningful and futile—not meaningful or futile. that’s what you need here, i think. that and to read keller’s work on apocalypse

#ask #or alves or maia—liberation theologians

Anonymous asked:

I can't advise on anon's situation unfortunately, but could you elaborate on your response that god might be emergent from violence or, as you put it, "the making of us"? It's a very interesting thought, though not one I feel qualified to expand on.

heaven might emerge through and with us. violence and ex nihil and anon messages might serve as sites that, like cuts into the real, unveil something familiar and holy. or they might not

Anonymous asked:

when we attach language to god, what if he is really none of that?

he necessarily exceeds representation. and still, he blushes when we try

kaleb-is-definitely-sane asked:

I am going to ask you a question, that I do not want to ask, and you may not want to answer. Please feel free to ignore, and I am sorry if i cause any harm. I love you.

The poet John Donne, after the death of his wife, speculates in a poem that God killed her because he was jealous of Donne's divided devotion. My question is if you have ever felt the same? Is such a thing possible? Would God do that to me? I do not have a beloved beside him, but I am a little afraid that if I got one... he might take him... visit my iniquity upon me...

I'm sorry again if this question hurts. I love you.

there is no stealing, yet his arms remain open. the violence of heaven isn’t that he has been taken from me but that he is there, safe and familiar, and i am not

Anonymous asked:

New follower here. So interested in you, the person behind these bizarre, poetic posts. Without stepping boundaries can I ask about the "man you love" tag

my fiance, passed from addiction, #d

Anonymous asked:

I told God I hated Him today over and over again in writing, I swore at Him and called Him horrible names and cried, and something felt released like it needed to happen. How do I move forward now, how do I make things right again? The strangest thing is that I felt so, so much closer to Him in that moment, like He was happy I was being honest for once instead of polite. It was honest.. but it was also cruel, and I'm looking for direction now that it is out.. Things have been tough

prophets refuse the call, spit in heaven’s face. an angel throws a cheap shot at a patriarch’s thigh. kings forget their anointing. this god knows that violent nearness is nearness still

Anonymous asked:

i've always been told God hates sex and it is only for procreation and only between one man and one woman but

idk anymore

heaven, erogenous, in the hebrew narrative—elijah and elisha, prophets attached (1 kngs 19, their beginning; 2 kngs 2, their end); the second king, a lover god never gets over (1 sam 19); saul, heart heavy, refusing samuel's rest in sheol (1 sam 28); jonathan, tying his nephesh to his king (1 sam 19); god's erotica (song); god fucking moses (exod 33:17–23); god fucking saul (1 sam 31); the resurrections, haptic flesh on flesh on floorboard affairs (elijah's, 1 kngs 17; elisha's, 2 kngs 4 and 2 kngs 13); heaven sending messengers to hold sweaty inner thighs (gen 32); patriarchs holding sweaty inner thighs (gen 24); leah knowing she needs him first (gen 29); sacrifice as necrophilius act; aaronite rituals penetrating hashem's tent (lev 16); hebrew torture porn (e.g.); the psychoanalysis of fire, friction of tent pegs into skulls (e.g); the narrative's flirtation (e.g.); the mouth-to-mouth sign act (e.g.); heaven's fingers down throats (ezek 3)

#there was no such thing as hetero in the ancient world #and there is no such thing as a non erotic bible verse #ask

Anonymous asked:

Samantha, how do we exegete the text so it remains alive, open; a living corpus instead of one that is fossilized?

name how the narrative exegetes you as you exegete it. the openness here, as in all erotic acts, must remain responsive

#ask #consensual exegesis

Anonymous asked:

when you wrote noah tells god he is a liar, can you share which parts do you refer to? really interested in it as im reading the flood narrative and its commentary rn

in midrashim, noah refuses to enter the ark until the flood hits his ankles. here, rabbah reads him next to abraham, next to jonah—these men hear hashem threaten something, shrug, and utter, 'you won't'

kaleb-is-definitely-sane asked:

Actually- you've talked before about the Tabernacle as being... idk, God's physiology? The ark as his body. The bread as his flesh. etc. Can you talk more about this?

in the tent and then the holy of holies there is the chest, the arms of acacia, the phallic oil horn, the water skin womb, the showbread stomach, the hair-fabric hanging at threshold. these fetishes and votives, these organs of hashem—he is riven through them, flesh spread unto the brown bread and oil kept near him

Anonymous asked:

How was the Bible read if there were no vowels for that long?

th hbrw bbl ws rd lk ths bfr vwls wr ncldd by th msrts

Anonymous asked:

who gives Adam his name? the name seems to come out of nowhere in gen 4:25. why didn’t god call him Adam from the start instead of only ‘the man’?

in first the yahwist narrative and then the priestly, hashem shapes and molds something he names ha-adam— הָֽאָדָם. this is the article ha (the) seamed to the referent adam (means man). the narrative, then, refuses to name or nonname him. the hebrew used—haadam—is his name, his etiology, his materiality and relationship. here is a proper noun and a non proper noun, its real referent new and yet, old, and familiar

Anonymous asked:

Does God have a womb?

yes—tehom, and, sheol, and, the holy of holies, and

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