Watching: Society of biblical literature
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jstor.org..The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access toJournal of Biblical Literature.http://www.jstor.orgThis content downloaded from 188.72.126.89 on Sun, 22 Jun 2014 14:46:57 PMAll use subject to JSTOR Terms and ConditionsBook Reviews447Israelite and Judahite kingdoms, too often concealed insidious disorder which undermined the fabric of society.On account of their realistic discernment of open and hidden disorder, theprophets understood that the monarchy was not a God-ordained absolute. It isbecause they discovered the decaying character of the royal authority that Judaismcould emerge precisely when the state was destroyed. Kingship was not indispensable. A tiny group of Jerusalem and Judaean survivors, in both the land and in Babylon, could develop a notion of peoplehood which, without a king, created a newpolitico-religious entity, that of Second-Temple Judaism.Pons has judiciously included in his “semantic”survey a “non-semantic”study ofnarratives (like that of Naboth and his vineyard) and of prophetic invectives (likethat of Ezekiel against the false shepherds) in which the idea of oppression is verbally absent but implicitly present. H; e has failed, however, to indicate that the theocratic or hierocratic ideals of Second-Temple Judaism were just as liable to socialexploitation as the monarchic system. Inasmuch as he added to his field of investigation sketchy accounts of antisocial corruption in Ben Sirach, the Wisdom of Solomon,and Qumran, he might well have looked at the development of Judaism in Persian,Hellenistic, and Hasmonean times and shown the political corruptibility of clericalpower, when the notion of the holy becomes trivialized into that of the exclusivisticsacred.Oppression is a manifestation of hidden as well as open arrogance which usuallycomes from self-appointed classes or families. In ancient Israel and in early Judaism,it has its roots in the clerical manipulation of the myths of Zion and of the ChosenPeople.Samuel TerrienWashington Depot, CT 06794II femminismo della Bibbia, by Marco Adinolfi, O.F.M. Spicilegium PontificiiAthenaei Antoniani, 22. Rome: Spicilegium Pontificii Athenaei Antoniani, 1981.Pp. 343. L 12.000 (paper).”The Feminism of the Bible” (perhaps more accurately called “Biblical Viewsand Treatment of Women”) contains careful exegesis of biblical passages organizedinto three chapters on the OT and nine on the NT. First there is a chapter on “SexualMyths and Rites in Ancient Religions”;then follow “Woman in the Primeval Historyof Gen 1-3,” “Divorce According to Mal 2:14-16,” and “The Couple in the Song ofSongs.” In the NT chapters the topics are: “Marriage in the Teaching of Jesus,””Woman in the Doctrine of Jesus,” “Woman in the Life of Jesus,” “The (Female)Disciples of Jesus,””Paul”sMinisterial Co-laborersin Rom and Phil,” “The Sanctity ofMarriage in 1 Thess 4:1-8,” “Marriageand the Celibate in 1 Cor 7,” “The Veil andSilence of the Woman (1 Cor 11:2-16),” and finally “The Woman Who Preaches orProphesies.” A short epilog follows, then a list of abbreviations and signs, and theindexes of biblical women mentioned, of ancient and medieval authors, of modernauthors, and of the principal texts cited. A bibliography follows each of chaps. I, II,IV, V, VI, VII, XI, and XII. The author demonstrates mastery of biblical Hebrew,classical and biblical Greek, as well as Latin, and cites literature he translates fromThis content downloaded from 188.72.126.89 on Sun, 22 Jun 2014 14:46:57 PMAll use subject to JSTOR Terms and Conditions448Journal of Biblical LiteratureFrench, German, Spanish, and English, as well as Italian.In his preface the author states: “Stimulated by today”s contributions of biblicalexegesis and the varied approaches of psychology and anthropology, I began aboutten years ago to concern myself with woman in the inspired scriptures, publishingpartial studies here and there. The insistence of women students and friendsimpelled me to gather and rework what was already in print and integrate it withnew contributions.
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It is not an encyclopedia of biblical feminism, but only thirteenchapters that illustrate perhaps the more significant aspects of the argument….There is lacking, for example, a chapter on Mary of Nazareth and another on thepriesthood of women” (p. 13).The epilog tells of the author”s acquaintance with Margit Sahlin, author of twobooks and one of three women first ordained as Lutheran priests in Sweden in 1960.She is in charge of the parish of Engelbrekt, the largest in Stockholm, and among herfour assistants is one of the other first-ordained women, Christine Odenberg, anationally famous horsewoman. The final paragraphs of the epilog sum up theauthor”s viewpoint throughout his book: “The feminism of the Bible has a lesson toimpart to men and to women. To men it teaches to throw into the sea the unjust andunjustified superiority complex and to be doubtful of many common attitudes, notexcluding that of psychoanalysis which accuses women of passivity, narcissism andmasochism. To women it recalls the duty of recognizing ever better, and living anddefending, her own identity-“male and female made them” God Himself (Gen1:27); in Jesus “there is no male nor female” (Gal 3:28)-even at the cost of renouncing the privileges accorded to them in the centuries of machismo. … I wish wholeheartedly to the male and female readers of these pages the blessing of hearing andpracticing the Word” (p. 316).Leona Glidden RunningAndrews University, Berrien Springs, MI 49104The Text-Critical Use of the Septuagint in Biblical Research, by Emanuel Tov.Jerusalem Biblical Studies, 3. Tel Aviv: Simor, 1981. Pp. 343. $17 (paper).Tov begins by discussing the aims and the limits of textual criticism (he seeks adiplomatic rather than an eclectic text). Though he professes to find truth in thetheories of both Kahle and Lagarde on Septuagintal textual history, his own theory of”multiple textual traditions” is heavily Lagardian. His discussion of literal and freetranslation techniques provides useful criteria for analyzing the relative literalness ofa given text (chap. 1).Most differences between LXX and MT can be attributed to the exegesis of thetranslatorsor to inner Greek corruptions (chap. 2). His essay on how to reconstructthe Vorlage of the LXX when there are true textual differences is masterful(chap. 3). Here and throughout the book he cites numerous biblical examples andpunctuates his discussion with references to the best relevant secondary literature. Anexcursus to chap. 3 deals with the use of the Hatch and Redpath concordance andcarefully shows the strengths and weaknesses of this often-used, but frequently misunderstood tool. After a discussion of elements not expressly indicated in the Vorlageof the translators,such as vocalization, word-divisions, and sense-divisions (chap. 4),This content downloaded from 188.72.126.89 on Sun, 22 Jun 2014 14:46:57 PMAll use subject to JSTOR Terms and Conditions
Categories: literature