Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives
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Frank M. Yamada
See our disclaimer. Customer Reviews. Write a review. See any care plans, options and policies that may be associated with this product. Email address. Within a short time he loses everything. The book's structure investigates these losses via speech. Gitay argues that the lesson of Job is that the dissident, Job, should speak out given the power of self conviction p. In a keen observation, Gitay continues that even though the dissident might be wrong, he receives a reply from God.
Indeed, "God spoke to Job the dissident but not to friends who represent the voice of the majority," he said. Again, Gitay's views are supported by the biblical text. Gitay sees Job as one in conflict with the voice of the majority. Furthermore, Gitay sees the book of Job as a debate between adversaries.
The single dissenter, Job, argues for truth based on his experience while the other side, the erstwhile friends, opt for a view commonly held by a community for a long time p. In some ways, Gitay casts himself in his essays in Methodology, Speech, Society as a lone voice, a dissident Job, if you will. James Alfred Loader. Proverbs Historical Commentary on the Old Testament. Leuven: Peeters, Price 74 EURO.
James Alfred Loader, associated with the Universities of Vienna and Pretoria, has contributed a substantial volume to the study of Prov He has previously written on other areas of the OT, most notably Ecclesiastes. As a part of the Historical Commentary on the Old Testament series, the Proverbs commentary incorporates the reception history of the biblical text. For Proverbs, this limits mainly to medieval and post-medieval Rabbinic literature, along with Christian interpreters of the patristic and Reformation periods.
In a 46 page introduction, Loader briefly addresses issues of date, structure, provenance, versions, and a summary of the message and theology of Proverbs.
The bulk of the introduction includes four thematic essays on the social setting of wisdom, plus the concepts of order, revelation, and retribution. Loader divides Prov into ten lessons interspersed with speeches and poems. He approaches each of these with a fourfold method. He translates the text without annotations and instead includes text critical issues and grammatical justification within his expositional sections.
In "Essentials and Perspectives," he briefly mentions exegetical or structural debates, places the passage in its broader literary context, and notes its main elements. The first section of exposition "Exposition I" accounts for structure, genre, style, literary criticism, and themes.
In the second expositional section "Exposition II" appears a detailed exegesis of the text, typically examining single verses yet sometimes dealing with sets of two or three. Loader claims the commentary contributes to the academic discussion of Proverbs in two areas. First, it overcomes the bifurcation of historical and literary perspectives. In other words, it does not segregate diachronic and synchronic approaches to the text. As a distinctively exegetical commentary, he writes, "it strives to take the text seriously at the philological, structural and compositional levels" IX.
Second, the work accounts for the historical reception of the text, presumably to the extent that it is significant for interpretation. He notes that this goal stands apart from the fit of Proverbs within Israel's salvation history, an issue often attended to in studies of the biblical wisdom literature.
The commentary successfully provides an exegetical resource as defined by Loader. He attends to the details of the text, its literary structure and style, and the poetic units within individual verses and stanzas. The second exposi-tional section "Exposition II" constitutes the substance of the volume. Visual structures of the passages frequently appear, underscoring patterns with italics, indentations, and lines.
These complement the finer points of grammar and philology.
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Loader also succeeds in accounting for reception history, noting the interpretation of a term or theme in later texts without distracting from the exegesis of the biblical passage. His work on Prov 8 represents a contribution in its own right. The exposition of 43 pages nearly doubles the length of any other passage and also includes an eight page excursus on the chapter's reception. Loader regularly interacts with recent work on Proverbs, with a notable presence of German scholarship.
While the commentary does account for the historical perspective of Proverbs in its treatment of reception history, the ANE context is not always as palpable. Overall, the literary perspective is handled with more strength and consistency than the historical aspects of the text. Readers might wonder whether the Septuagint deserves more import within the rubric of reception history.
Book Configurations Of Rape In The Hebrew Bible: A Literary Analysis Of Three Rape Narratives
It receives some attention on a philological level but rarely in its interpretive or historical significance. Loader presents the interpretive options of each passage with clarity and generosity.
However, he seems to leave hermeneutical routes open as often as possible, presenting two possibilities without suggesting a choice or reconciliation. This occurs, for example, with the rhetorical and historical identities of the father in Prov While it demonstrates admirable intellectual prudence, readers may at times want more decision from Loader regarding interpretive options.
The commentary offers little by way of the purpose and message of passages in Prov Yet in spite of a dearth of synthesis and summary, it attends to detail concisely and precisely. While Loader does not propose or present the forest of Prov , he has certainly captured the trees.
Historical and literary context (2 Sam 13:1–22)
Any serious exegesis of the book should consult and will benefit from this work. Email: ak cam. Gregory Mobley. Grand Rapids, Mich. Mobley approaches the Tanakh ot as a story:. Much of the Bible is story, and even those parts that did not begin that way have evolved into stories as they have been edited and interpreted. When the Judahite priests in the sixth century b. Babylonian exile wanted to preserve memory,. For Mobley, the biblical composers, editors, and interpreters made meaning through story p.
He is particularly concerned with the way in which "the Bible makes meaning through narrative" p. He considers this use of narrative unique, as there are exegesis of the biblical passage. He considers this use of narrative unique, as there are other ways of composing religious teachings, such as the Qur'an's use of a series of speeches and the Talmud's use of a series of conversations p. Mobley is to be commended for his attempt to make sense of the unfolding of the biblical story.
Mobley sees the Tanakh as unfolding from creation to the apocalyptic images of the "end" or the "last days. He goes on to argue, "Each genre of biblical literature has its own governing metanarrative or subservient back-story. Each biblical literature has its own theodicy, its own style of wrestling with the chaos that threatens to make existence meaningless" p.
Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives (Studies in Biblical Literature) [Frank M. Yamada] on giuliettasprint.konfer.eu In Configurations of Rape in the Hebrew Bible, Frank M. Yamada explores the compelling similarity among three rape narratives found in the Hebrew Scriptures .
The discrete episodes are somehow interrelated and they mutually enrich each other. Below we zoom into each these backstories as Mobley dissects them. For Mobley the backstory of creation is that "God has subdued chaos, just barely" p. He argues that the story of the "divine battle at the beginning of time between God and the dragon, between order and chaos, is the first part of the backstory to biblical creation narrative" p.
While the creation stories in Gen 1 and 2 may be regarded as the "official" story of creation in Judaism and Christianity, for Mobley's purposes it is through these that the priestly authors attempted to silence the battle motif: the first part of the story of creation is that of creation through conflict, conflict specifically between the creator God and the force of chaos. The motif of divine battle at the beginning of creation, as Mobley notes, is by and large found in biblical poetry Pss , ; ; Isa The motif of divine battle at creation is found in the Babylonian creation story, Enuma Elish, which "provides us with an explicit narration of matters that the biblical writers left implicit" p.
Mobley follows Levenson by reading the Gen 1 creation narrative story as a story of "the confinement of chaos rather than its elimination" p. From this he argues that the plot line of Gen is.
God created a world that works by controlling chaos behind the firmament. But the chaos is ever ready to break free from its constraints, and human trespass erodes the stability of the dam behind which the waters mass p. The second part of the creation story is that the chaos monster that was confined at creation can awaken. Mobley sees the key factor in awakening the chaos monster as "sin" p. If the creation monster is awakened, it poses a danger to creation, as creation is reversed or undone p.
Mobley points to a number of texts in which chaos is unleashed and creation is undone Gen ; Jer ; Hos ; Isa , 18; In other texts Mic ; Hos b; Amos ; ; Isa , 21, 23 , the result is not complete reversal but "fundamental disruption. The backstory of the Torah is that "God has given humans an instruction manual for life on planet earth so they can partner with God in the management of Chaos" p.
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It is the actualisation of the Torah that leads to the actualisation of the goodness of creation; Mobley views the main concern of the Torah as living in harmony with creation. He also views the Mosaic instruction as a covenant, particularly so in the book of Deuteronomy.