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 fascinating examine, 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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Additional resources for Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives
The bride price has been paid, but the marriage has not been consummated. The final law deals with an unbetrothed virgin (“Sexual Violence,” 106). 46 Cuneiform sources provide similar cases that suggest that sex with an engaged woman was considered to be adultery (Code of Ur-Nammu § 6, Code of Eshnunna § 26, and Code of Hammurabi § 130). See discussion in Westbrook, “Punishments and Crimes,” 552. 47 For a parallel in Middle Assyrian Law, see MAL § A 55. In this law, a man forcibly seizes a virgin girl who is not engaged.
In this law, a man forcibly seizes a virgin girl who is not engaged. , the city or in the open country). As with the laws in Deuteronomy, cuneiform sources suggest that the woman’s consent was a key issue and usually was tied to the context of the crime (cf. MAL § A 12 and a Hittite law, HL § 197). Though Pressler argues that consent is not a primary legal concern in Deut 22:28–29, she acknowledges 24 Configurations of Rape On the third aspect of these laws, the issue of the injured party, scholars have recognized that these laws were designed to protect the rights and property of certain men.
The difference between narrative and law, however, is that the narrator can tell the story in such a way that emphasizes the female victim’s situation or plight. Such depictions can align the reader with the raped woman, distancing the reader from the male characters who perceive the event as a crime against themselves. Second, the Deuteronomic laws, even if they do not address the crime of rape as sexual violence against a woman as such, do provide a less violent alternative for addressing the situation.
Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives by Frank M. Yamada