By Athalya Brenner
This number of stories, reflecting advancements in feminist exegesis over the past few years in Europe and the U.S., contains remedies of key girl figures ('Tamar and the "Coat of Many Colours"' through Adrien Janis Bledstein; 'Michal, the Barren spouse' by way of Lillian R. Klein; 'On Centering a perimeter determine: The spouse of Jeroboam in I Kings 14:1-18' by means of Uta Schmidt; 'The Widow of Zarephath and the nice girl of Shunem: A Comparative research of 2 tales' by means of Jopie Siebert-Hommes), and a brand new exam of a biblical threesome, 'Saul, David and Jonathan: the tale of a Triangle? A Contribution to the problem of Homosexuality within the First testomony' via Silvia Schroer and Thomas Staubli.
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17),3 or they may fail to conceive because God favors another woman's conception, as Rachel is barren while her sister Leah repeatedly bears sons (Gen. 31). g. Gen. 22). Michal, however, remains infertile to the end of her life. 4 David is still a young man, as yet unmarried, and, as he puts it, 'a poor man of no consequence' (1 Sam. 23) when Saul offers his daughter Michal to him as wife. In fact, Michal is the second daughter Saul offers to David as wife. The daughter first offered, Merab, was the older, and—for no obvious reason—was instead given to another man.
8. I am not claiming the title of 'Queen-mother' for Bathsheba although she has been called the first Gliira and the paradigm for the senior status of the queen mother. N. 9; London: SCM Press, 1968), p. 40; Ishida, Royal Dynasties, pp. 142, 155-58. ), A Feminist Companion to Samuel and Kings (Feminist Companion to the Bible, 5; Sheffield: Sheffield Academic Press, 1994), pp. 170-85. KLEIN Bathsheba Revealed 49 through her male relationships (father and husband). Bathsheba the individual is recognized as pedigreed (of an important family), beautiful and bathing.
89-92. 36 Samuel and Kings Philistines. When the sages of Jerusalem were composing the story of the David-Saul-Jonathan triangle in its written form, and were searching for literary models, they could draw upon their own, indigenous poetry of heterosexual love and, when needed, on the Gilgamesh Epic from Mesopotamia. On the basis of such a changed perspective on the subject of homosexuality in the biblical tradition, one would, of course, go on to explore why it was at all important for the authors of the books of Samuel to bring up these relationships among men within the context of a political history.