By Alice Ogden Bellis

This best-selling publication, now revised and up to date, stocks the paintings of many feminist biblical students who've tested women's tales for a number of years. those tales are strong debts of ladies within the previous Testament--stories that experience profoundly affected how ladies comprehend themselves in addition to men's notion of them.

Here, Alice Bellis stocks the study of feminist biblical scholarship in the course of 1 / 4 of a century, which renders an enormous volume of clean, interesting, occasionally aggravating fabric.

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Additional resources for Helpmates, Harlots, and Heroes: Women's Stories in the Hebrew Bible (2nd Edition)

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3:12). The solidarity between the pair has been broken. Nevertheless Adam does not say that she tempted him, as many later commentators have suggested. 21 At this point God turns to Eve and asks her what she has done (Gen. 3:13a). Like Adam, she accepts responsibility only after blaming another. “The serpent tricked me, and I ate” (Gen. 3:13b). Unlike Adam, however, she does not blame God, nor does she implicate her partner. She speaks only for herself. 22 In the judgment that follows, the serpent is cursed.

Without such awareness, it is likely that we will transfer our modern attitudes back into the ancient texts 010 Bellis Ch01 (1-34) 30 5/9/07 2:13 PM Page 30 HELPMATES, HARLOTS, AND HEROES and thus misread the texts. Most white Americans assume that the biblical characters looked like them. This is evident in the pictures in children’s Sunday school literature and even in adult material. For example, on the cover of Edith Deen’s All of the Women of the Bible, three women, all obviously northern European, are depicted.

Ancient historians went about their task in a very different way from modern ones. Historical accuracy was not nearly as important to them as telling a good story and making an important moral point. The modern reader can rarely be certain how much of a story is historically accurate and how much is literary fiction. For the most part, feminist biblical interpreters do not seek the historical Sarah or Rebekah or Rachel. Most feminists concentrate on interpreting the literary characters that we meet in the biblical texts, rather than trying to determine their historicity.

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