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By Frank M. Yamada

In Configurations of Rape within the Hebrew Bible, Frank M. Yamada explores the compelling similarity between 3 rape narratives present in the Hebrew Scriptures. those 3 tales - the rape of Dinah (Genesis 34), the rape of an unnamed concubine (Judges 19), and the rape of Tamar, daughter of David (2 Samuel thirteen) - go through an analogous plot development: an preliminary sexual violation of a girl ends up in escalating violence between males, leading to a few type of social fragmentation. during this interesting learn, Yamada attracts from the disciplines of literary and narrative feedback, feminist biblical interpretation, and cultural anthropology to argue for a relatives resemblance between those 3 tales approximately rape.

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Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives

In Configurations of Rape within the Hebrew Bible, Frank M. Yamada explores the compelling similarity between 3 rape narratives present in the Hebrew Scriptures. those 3 tales - the rape of Dinah (Genesis 34), the rape of an unnamed concubine (Judges 19), and the rape of Tamar, daughter of David (2 Samuel thirteen) - go through a similar plot development: an preliminary sexual violation of a lady results in escalating violence between males, leading to a few type of social fragmentation.

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Additional info for Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives

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Scholz defines rape as “the universal physical (genital or oral) attack on a woman, a child, or a man by one or several men. Rape lacks the consent of the one attacked” (Rape Plots, 4; emphasis mine). 15 16 Genesis 34: The Rape of Dinah 37 reader is never informed about whether or not Dinah experienced Shechem’s act as a violation of her body and will. While modern definitions of rape affect an interpreter’s ability to translate and understand the meaning of hnv in the Piel, the present study suggests that a working definition of the word must be informed by evidence that is within the text itself.

19) and builds an altar (v. 20). -J. Illman, “HAlem,” ThWAT 8:93–101. Claus Westermann, Genesis 12–36 (trans. John J. Scullion; Continental; Minneapolis: Fortress, 1995), 528. 5 While it is clear from archeological evidence that there is significant cultural continuity between Israel and Canaan, the biblical texts portray the Canaanites as foreigners or outsiders. Within the narrative context of Gen 34, the Hivites are characterized as a distinct ethnic group, related to groups of people living in the land of Canaan (33:18).

Thus, if the man had sex with the woman in the city (vv. 23–24), consent is assumed. Presumably, if the sexual act occurred in the town, and the woman cried out, someone would have heard her cry. If, however, the sexual intercourse happens in the open country (vv. 25–27), the act is considered to be non-consensual. The woman could have cried out without anyone hearing. In the last law (vv. 47 violation of women. For other studies that examine the ways in which Deuteronomic family laws protect the rights of men, see Pressler, Family Laws, 95–114; Washington, “Violence and the Construction of Gender,” 324–63; and Cheryl B.

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