“But He Could Not Warm Himself”: Sexual Innuendo and the Place of 1 Kgs 1,1-4

Springing off recent articles by Richard Hess and Russell Meek, this essay argues for the collaboration of vv. 1b and 4 to suggest that 1 Kgs 1,1-4 is concerned with discussing David’s impotency. In light of this physiological development, David’s attendants embarked on a search for a virgin. The Sumerian folktale “The Old Man and the Young Girl” may provide illumination for such an endeavor as it testifies to a perception that young women could rejuvenate impotent men. As for Adonijah’s pursuit of the throne, one can interpret a causative, albeit it implicit, relationship between 1,1-4 and vv. 5ff. David’s impotence rendered him unable to fulfill certain diplomatic duties, which had been a hallmark of his reign and rise to power. Such a development cast a shadow over the future of the administration, and ultimately, these four verses establish a sense of irony that will be revisited periodically throughout the history.     

Joseph’s Dialogue with the Egyptians in Genesis 47,13-26: From Grammar to Social Dynamics

The relationship between Joseph and the Egyptians in Gen 47,13-26 is a disputed topic. Halliday’s Functional grammar offers a system that quantifies the dynamics of social interaction by tracking speech roles, topic changes, and modulation. It is the intention of this study to demonstrate that clarity can be brought to the dispute over the nature of the interaction between Joseph and the Egyptians in Gen 47,13-26 by applying the analytical tools of the Interpersonal Metafunction from the Systemic Functional Linguistics of M.A.K. Halliday. Specifically, the contours of the gradual capitulation of the Egyptians to Joseph’s supremacy can be substantiated from a number of discrete linguistic variables. (10,0008 words)     

Putting the Roman periphery on the map: the geography of Romanness,orthodoxy, and legitimacy in Victricius of Rouen's De Laude sanctorum

Victricius of Rouen's De laude sanctorum (c.396) contains an original discussion of the cult of relics, introduced by a brief excursus on his recent trip to Britain. In this article, I argue that the author used both sections to define two symbolic territories, Britain and the centre of the empire, which invited his audience to think geographically about the concepts of Romanness, orthodoxy, and legitimacy. Exploiting a long‐standing tradition of stereotypes and geographical imaginations, Victricius used his argument of the unity of relics to justify his position in the Felician controversy, a contemporary episcopal and political conflict.