Download Configurations of Rape in the Hebrew Bible: A Literary by Frank M. Yamada PDF

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 identical 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 research, Yamada attracts from the disciplines of literary and narrative feedback, feminist biblical interpretation, and cultural anthropology to argue for a kinfolk resemblance between those 3 tales approximately rape.

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

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According to Bechtel, in the culture of the biblical text, intercourse becomes shameful for women in two ways: 1) when the sexual act violates social obligations such as marriage or family ties; or 2) when sex does not lead to the prospect of marriage or familial bonding. Thus, the issue in Gen 34 is not that Dinah is raped, but that she is humiliated through Shechem’s sexual act. , 2 Sam 13. Bechtel concludes that Gen 34 is not primarily about the rape of Dinah; in fact, Dinah is not raped at all.

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).

In fact, Ezek 23:8 describes Samaria and Jerusalem, symbolized by the name, Oholah, as a whore who lusts after her lovers, and thus, she desires for men to lie with her. ” The use of force in Genesis 34 is based on the roots xql and hnv in the Piel. ” 23 The use of force in the context of rape is also a feature of Mesopotamian law (see MAL A §§ 12, 16, 55). 24 Scholz, Rape Plots, 136. 21 Genesis 34: The Rape of Dinah 39 ordinary and more than socially shameful. Shechem’s sexual actions are swift and violent.

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