By Lillian R. Klein
The Triumph of Irony within the booklet of Judges makes a speciality of the literary caliber of the e-book of Judges. Klein extrapolates the subject of irony within the booklet of Judges, trying to turn out that it's the major structural point. She issues out how this literary gadget provides to the general which means and tone of the e-book, and what it finds concerning the tradition of the time. Chronologically divided into sections, Klein explores the narrative and commentates at the literary houses throughout-plot, personality improvement, and backbone, in addition to the most topic of irony.
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Essentially, the Song of Deborah corroborates the relationship between Yahweh and his people established in the narrative version. Deborah speaks and acts as mediator of Yahweh, it is Yahweh who conquers the enemy; and Jael, though she is called 'most blessed', acts in verses without Yahweh's name. Compared to Ehud's narrative there has been some increase in Yahweh's involvement. Although Deborah, like Ehud, does not specifically receive Yahweh's spirit, Yahweh's voice is presumably heard by Deborah, and Yahweh is given credit for the battle victories.
Gideon the hacker-hewer is apparently ready to contend with his visitor but is afraid to cut down the Asherah. Jerubbaal—'let Baal contend', the name given to Gideon to commemorate the deed—changes the focus of his name from one of physical destruction (hacker) to one of verbal contention (contend, 4. Complications 55 strive, quarrel). With a complex ironic twist, the reluctant 'hacker' is re-named 'contender' when he secretly hews down the Asherah. And not only 'let Baal contend' is implied; Gideon has also shown himself a contender, an Israelite sophist, and he will do so again.
Finally, 'Deborah' means 'bee'. It is curious that the book which celebrates an abundance of milk and honey mentions the source of that honey, the bee, only once in the singular (Isa. 18), three times in the plural (Deut. 44; Judg. 18; Ps. 10 The four references to the bee, furthermore, are unusually negative, associating the bee of clean habits with the notoriously filthy fly or depicting 42 The Triumph of Irony in the Book of Judges bees as vanquishers and attackers of men. Only the reference to bees in Samson's exploit associates bees with honey, but even in that passage the bee is stigmatized as living and producing in decaying flesh, totally contrary to the facts of nature.