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 lady ends up in escalating violence between males, leading to a few kind 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 relations resemblance between those 3 tales approximately rape.

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

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Some have questioned the use of force in 22:28–29, suggesting that Wpt does not necessarily imply force, but can mean simply, “to hold” (Weinfeld, Deuteronomy and the Deuteronomic School, 286). As Pressler rightly argues, Wpt, when its object is inanimate, can mean “to hold” or “to handle skillfully” an object or city. When the object is a human being, however, the verb “has to do with involuntary seizure” (Pressler, Family Laws, 37–38, and n. 49). 45 Pressler identifies the status of women for the six laws in this section.

This can be seen most clearly by the fact that the narrator does not spend much time on the rape (v. 2). The majority of the story focuses on the male responses (vv. 3–31). In addition, as noted above, Dinah’s response is not narrated, which focuses the reader’s attention all the more on the male reactions that result from the initial sexual violence. As I will show below, the responses are varied and complicated, which is a key for understanding the progression of this narrative. In this section, however, I will first establish the nature of the rape as it is narrated in 34:1–4.

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. , 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.

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