Global Hermeneutics? - International Voices in Biblical Studies ...

18 GLOBAL HERMENEUTICS?
women. On the other hand, the prophetic texts about divine violence against
metaphorical “women” (such as Israel or Jerusalem) are analysed and criticised
(e.g. Isa 47; Jer 2:13; Ezek 16:23; Hos 1–3; Nah 3:4–7). 2 An important point of
critique is that these texts have the potential to legitimate or stimulate human
(male) violence against women: if God’s violence against his women is justified,
why not human (male) violence against his wife or women?
One hermeneutical strategy to cope with these texts is to use diachronic
historical-critical methods to distinguish between the text and its redaction; the
latter is found to be more patriarchal than the original text. 3 Another strategy lies in
looking for “counter-texts”. This way, in some texts one can find inner-biblical
voices of critique against such form of violence. 4 A third strategy is to look for
women’s or female voices in the texts. 5 In following this line some exegetes outline
a hermeneutics which tries to read the texts of violence against women as texts
which are based on the experience of victims. 6 A more creative approach reads
lament psalms as the words of victims of domestic violence. In this intertextual
perspective the reader gives words to the silenced woman Tamar (2 Sam 13). 7 In
such intertextual, synchronic and literary readings we find the position that texts
about (any kind of) violence can be read as documents of victims who struggle with
what they have experienced. Biblical texts on any kind of violence serve as possible
means to cope with violence—in biblical times as well as in our time.
Verlagshaus, 1998); R. Jost, Gender, Sexualität und Macht in der Anthropologie des
Richterbuches (BWANT 9; Stuttgart: Kohlhammer, 2006).
2 See e.g. C. Maier, “Jerusalem als Ehebrecherin in Ezechiel 16. Zur Verwendung und
Funktion einer biblischen Metapher,” in Feministische Hermeneutik und Erstes Testament.
Analysen und Interpretationen (eds. H. Jahnow et al.; Stuttgart: Kohlhammer, 1994), 85–
105; M.-Th. Wacker, “Figurationen des Weiblichen im Hosea-Buch” (HBS 8; Freiburg:
Herder, 1996); G. Baumann, “Liebe und Gewalt. Die Ehe als Metapher für das Verhältnis
JHWH-Israel in den Prophetenbüchern” (SBS 185; Stuttgart: Kohlhammer, 2000); translated
version: G. Baumann, “Love and Violence. The Imagery of Marriage for YHWH and Israel
in the Prophetic Books” (trans. L.M. Maloney; Collegeville: Liturgical Press, 2003); M.
Häusl, “Bilder der Not. Weiblichkeits- und Geschlechtermetaphorik im Buch Jeremia” (HBS
37; Freiburg: Herder, 2003).
3 This line is followed by e.g. Maier, “Jerusalem” and Wacker, “Figurationen”.
4 See e.g. Baumann, “Liebe und Gewalt” / “Love and Violence”.
5 This approach was developed by F. van Dijk-Hemmes and A. Brenner, On Gendering
Texts. Female and Male Voices in the Hebrew Bible (BibIS 1; Leiden: Brill, 1993).
6 See I. Müllner, “Gegen ihren Willen. Sexuelle Gewalt im Alten Testament,” Essener
Unikate 21 (2003), 8–21.
7 See Bail, Gegen das Schweigen.