Nahum and the Question of Rape
In recent years, numerous biblical scholars have labelled Nah 2:8 [2:7, NRSV] and 3:4–7 as judgment by rape. This article tests this claim against an established feminist definition of rape. While these passages lead the reader to expect rape, it is argued that Nah 2:8 and 3:4–7 utilize allusions to...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Eisenbrauns
2016
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| In: |
Bulletin for biblical research
Year: 2016, Volume: 26, Issue: 3, Pages: 341-352 |
| Online Access: |
Presumably Free Access Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a In recent years, numerous biblical scholars have labelled Nah 2:8 [2:7, NRSV] and 3:4–7 as judgment by rape. This article tests this claim against an established feminist definition of rape. While these passages lead the reader to expect rape, it is argued that Nah 2:8 and 3:4–7 utilize allusions to Ishtar and Jezebel to portray the cultic desecration of Ishtar and Nineveh. Notably, the stripping of Nineveh's queen elicits only horror in 3:7. The prophet's motive was not to entice but to appall. By means of literary disjunction, these passages reverse the Neo-Assyrian Empire's use of erotic Ishtar imagery and expose its ghastly spiritual and physical qualities. | ||
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