By Renita Weems

Weems's pioneering examine explores the difficult ways that the Hebrew prophets' portrayals of divine love, compassion, and standard dedication usually turned linked to battery, infidelity, and the rape and mutilation of ladies. She wrestles with the prophets' rhetoric and sexual metaphors to discover Israelite social constructions, asking, "What is implied approximately ladies, males, and God by means of the language that the prophets use to explain the covenant among Yahweh and Israel?" This provocative paintings through a number one African American biblical pupil delves deeply into problems with intimacy and gear, violence and keep an eye on, seduction and betrayal, and is a searing indictment of the axial issues of Israelite religion-its covenantal and prophetic traditions-and their authority this day.

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SEITZ, Associate Professor of Old Testament, Yale Divinity School, New Haven, Connecticut BATTERED LOVE Marriage, Sex, and Violence in the Hebrew Prophets RENITA J. " The Unpredictable and Unimaginable God 68 God, Gendering, and Power 78 Monotheism 80 4 "Yet I Will Remember My Covenant with You" The World of Romance and Rape 84 Till Death Do Us Part 88 The Vulnerable Male 90 "I Will Seduce You": Romance Rhetoric in Hosea 92 "I Have Loved You with an Everlasting Love" Romance Rhetoric in Jeremiah 93 "My Fair Lady": Romance Rhetoric in Ezekiel 96 Resisting Romance and Rape Rhetoric 98 A Metaphor Gone Awry 104 Metaphors Hurt 106 Metaphors as Pointing Fingers 110 A Metaphor of Brohenheartedness 113 NOTES 121 INDEX 149 Editor's Foreword In one of the early volumes of Overtures to Biblical Theology, and one of its finest and most enduring, Phyllis Trible anticipated much of the subsequent conversation about the Bible and critical feminist thought.

15 This does not mean that analogies to vines are of no value. A statement such as "Israel is a vine" is able to picture Israel as uncontrollable and pretentious in a way that no other metaphor can. In the same way, the image "Israel is a promiscuous wife" emphasizes attributes of Israel and invites reactions to Israel that other metaphors do not. The image of Israel as vine could make listeners feel the divine disappointment of God with the people who were guilty of unconstrained entanglements with idols and displays of false piety (Hos 10: 1).

All of our questions about biblical language will not be answered in this volume. Attending to one metaphor in the Bible, however odious, will not satisfy all our questions about women's oppression. What I attempt in the final pages of this study is to suggest ways modern readers might break the hold that terrifying texts have over the modern imagination-first by claiming our rights as readers to differ with authors, and, second, by deciding as readers, especially those marginalized by the texts, whether the worlds that authors place us in are indeed worth inhabiting.

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