By David J. A. Clines, J. Cheryl Exum

The aim of this unique quantity is to demonstrate what has been occurring lately in Hebrew Bible stories lower than the impression of advancements in literary idea within the final couple of many years. The equipment and perform of reader-response feedback and deconstruction, in addition to of feminist, materialist and psychoanalytic techniques are represented right here through essays from best Hebrew Bible literary critics. Alice Bach, Robert Carroll, Francisco Garcia-Treto, David Jobling, Francis Landy, Stuart Lasine, Peter Miscall, Hugh Pyper, Robert Polzin, and Ilona Rashkow, including the 2 editors, current precise and eclectic essays on specific biblical texts, introducing scholars and students to fascinating new dimensions of biblical examine.

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Hammurabi §129; Middle Assyrian Laws §§14-16; Hittite Laws §§192-93; ANET171,181,196. 32 The New Literary Criticism and the Hebrew Bible prestige. The Sotah ritual described in Num. 11-31 is constructed around suspicion of adultery, rather than proof of the crime in which two witnesses were required in order to pass sentence of death. The horror of trial by ordeal applied to the woman accused indicates the social view of adultery. Further, it reflects the patriarchal attempt to assure a husband that his honor could be restored if he had so much as a suspicion that his wife had been fooling around.

11), it is assumed the woman was not taken by force, but 36 The New Literary Criticism and the Hebrew Bible was a willing participant. Deut. 23 states that a woman who is taken in the city and does not cry out for help is equally guilty with the man who lay with her (shakab 'immah). Hittite law even more sharply defines the woman's culpability: '[I]f [a man] seizes her in (her) house, it is the woman's crime and the woman shall be killed' (§197; ANET, 196). Clearly there was an ancient connection between the territory of the woman (inside her house or the city) and her ability to control any situation occurring within 'her' borders.

These terms are suggestive of the sexual act. g. Gen. 29; Exod. 5; Judg. 30). In these other biblical usages, the word refers to the male 'seat of procreative power', according to BDB, although in Num. 21, 22, 27 BDB considers yrk as parallel to btn. g. Gen. 27; Hos. 15; Qoh. 5; Ps. 13). The parallelism (yarek II beten) in vv. 21, 22, 27 suggests strongly that yrk does not mean 'thigh' but 'reproductive organs' (as against BDB) and thus emphasizes the wife's role as bearer of the husband's legitimate heirs.

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