By Athalya Brenner
This number of experiences, reflecting advancements in feminist exegesis during the last few years in Europe and the U.S., comprises remedies of key woman figures ('Tamar and the "Coat of Many Colours"' by means of Adrien Janis Bledstein; 'Michal, the Barren spouse' by way of Lillian R. Klein; 'On Centering a perimeter determine: The spouse of Jeroboam in 1 Kings 14:1-18' by way of Uta Schmidt; 'The Widow of Zarephath and the good lady of Shunem: A Comparative research of 2 tales' via Jopie Siebert-Hommes), and a brand new exam of a biblical threesome, 'Saul, David and Jonathan: the tale of a Triangle? A Contribution to the problem of Homosexuality within the First testomony' by way of Silvia Schroer and Thomas Staubli.
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Additional resources for Samuel and Kings
Bathsheba the individual is recognized as pedigreed (of an important family), beautiful and bathing. 9 We note that Bathsheba is bathing in the evening, when she could be seen, rather than in the obscurity of the night. In this scene, David's association with active verbs, particularly his 'send', marks his command of the situation. 10 Noting that Bathsheba's arrival and sexual involvement are fully covered without the phrase, 'and she came to him', the reader is alerted to excess verbiage, bordering on redundancy, which demands attention.
Her first action is conception: her body acts. The conception gives her power to send, as previously David repeatedly sent: Bathsheba acts. With sending, she has voice and speaks. Bathsheba's two words constitute the first direct speech in the narrative, and her words are directed to the king. 5). 11. 873b. 12. Ritual uncleanness of males: Lev. 3-11, 16-17, 24; Num. 13; Lev. 3,5; of females: Lev. 18-23; 25-30. 13. The mode of speech may convey an ethical quality even though both David and Bathsheba have knowingly committed adultery.
Danna Nolan Fewell and David M. Gunn, Gender, Power & Promise: The Subject of the Bible's First Story (Nashville: Abingdon Press, 1993), p. 157. 9. Zafrira Ben-Barak has uncovered legal documentary material from Mesopotamia suggesting that when a husband is absent against his will for a period of two years, the wife—who is left without subsistence since she belongs to her husband's family—is declared a "widow" and is entitled to remarry. Should the first husband return, the woman is obliged to return to him, but any children remain with their natural father.