Ideology and Social Context of the Deuteronomic Women's Sex Laws (Deuteronomy 22:13-29)

Edenburg, Cynthia

doi:10.2307/25610164

Cited by 8 publications

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“…That is why the adultery and divorce laws are in the category of property laws (Evans, 1983) and ‘any intercourse between a married woman and a man other than her husband was taken to constitute adultery, whether the woman was a consenting partner or not’ (Edenburg, 2009: 53). Edenburg also believes that the family laws in Deuteronomy 22 demonstrate that women’s exclusive fidelity to their husbands is just as the people as a whole are committed to exclusive fidelity to YHWH (Edenburg, 2009:53). Since women were regarded as the property of men, marriage through the exchange of women also served the purposes of forming alliances between groups (Steinberg, 1991).…”

Section: Interpretation From a Feminist Perspectivementioning

confidence: 99%

The Ultimate Trickster in the Story of Tamar from a Feminist Perspective

Chan¹

2015

Feminist Theology

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Section: Interpretation From a Feminist Perspectivementioning

confidence: 99%

The Ultimate Trickster in the Story of Tamar from a Feminist Perspective

Chan¹

2015

Feminist Theology

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“…5 Historically, in this sort of society the whole family, men and women, the young and the elderly, would be required to work together to provide for their common life. 6 Women participated by preparing food, working in the fields, making clothes, and caring for the living space, and they could also run household-based businesses. The necessary participation of women gives wives and daughters their own measure of power in the household.…”

Section: Women In the World Of Deuteronomymentioning

confidence: 99%

Sex and Execution: Deuteronomy 22:20-24

Reeder

2012

The Expository Times

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The laws of Deut. 22:20-24 arguably require the execution of women for consensual or forced sexual intercourse outside marriage. Interpreted within the theological and cultural contexts of Deuteronomy, these laws highlight both the significance of women within the covenant and the resulting control over women’s bodies and sexuality. Deuteronomy also includes laws that protect vulnerable women from abuse, and the biblical canon as a whole includes a number of stories in which women are not executed for sexual transgression. This canonical context provides readers with choices for interpretation.

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Could a Woman Say “No” in Biblical Israel? On the Genealogy of Legal Status in Biblical Law and Literature

Kawashima

2011

AJS Rev.

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In Genesis 26, one of the so-called wife–sister stories, Abimelech King of Gerar catches Isaac “playing” with the woman he had introduced as his sister, namely, Rebekah his wife. He immediately confronts the trickster, rebuking him for presenting his wife as a single and therefore sexually available woman: “What is this you have done to us? One of the people could easily have lain with your wife, and you would have brought guilt upon us” (Genesis 26:10). Abimelech's remarks ought to give one pause. He apparently suggests that sexual contact with this Hebrew woman is as easy as brushing elbows with a stranger in a crowded street, which is to say, he fails to consider or even acknowledge the possibility that Rebekah might have just said “No!” Furthermore, the narrowly avoided “guilt” he refers to consists not of this woman's rape by some local sexual predator—in which case her secret identity as Isaac's wife would be irrelevant—but of an otherwise innocent man's unwitting violation, consensual or nonconsensual, it matters not, of her treacherously concealed marital obligations. In other words, the underlying legal reasoning here conceives of Rebekah not as an autonomous subject whose rights (i.e., the right to refuse a sexual advance) must be protected, but as an object within the domain of her husband, whose prior claims—namely, to sexual exclusivity—must be respected. Abimelech's at-first puzzling remarks, then, provide us with a glimpse into a wholly foreign legal episteme or discursive formation.

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Ideology and Social Context of the Deuteronomic Women's Sex Laws (Deuteronomy 22:13-29)

Cited by 8 publications

References 0 publications

The Ultimate Trickster in the Story of Tamar from a Feminist Perspective

The Ultimate Trickster in the Story of Tamar from a Feminist Perspective

Sex and Execution: Deuteronomy 22:20-24

Could a Woman Say “No” in Biblical Israel? On the Genealogy of Legal Status in Biblical Law and Literature

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