Covenant Code Essay

The fact that Judith is a woman helps support the idea that if the Jews have God on their side, they can defeat their enemy the Assyrians even with a woman. Judith shares similarities with Deborah and Jael, by their actions to step in and save their people when men gave up. In contrast, they are different from their approach on ways of killing the General of their enemies, by either an army, summoning them to their tent, or going into their tent and killing them. Judith’s role as a woman and she sex, compares to Deborah and Jael and how their actions support the larger cultural values of patriarchy.

The status of women in Palestine during the time of Jesus was very decidedly that of inferiors. The women is, ‘in all things inferior to the man,’ as stated by first century

Prophecy, poetry, songs, and genealogy lists are just a few of the many genres found in the Pentateuch. However, the two dominant genres include biblical law and biblical narrative. In fact, 40 percent of the Old Testament is narrative (“Lecture 1,” 2015). Key to interpreting different texts within the Bible, it is critical to understand the genres themselves. Each genre possesses unique features that, when understood, assist in the interpretation of the text. Understanding the key features of biblical law and biblical narrative genres will affect how an individual interprets Scripture in the Old Testament.

The biblical allusions Gwynn makes are used to expose the problem of societal pressures women face as a result of biblical teachings. When unhappy and doubtful of such teachings, the church “instantly referred [her] to text in Romans/ And Peter’s First Epistle, chapter III.” (7-8), a biblical reading that preaches the act of suffering for God’s will and the obedience of a woman to her husband as she is the “feebler vessel”. However, Gwynn points out the flaw of this instruction when he portrays what a sinner her husband is as he “grabbed [his] pitchforks, donned [his] horns, / and sped to the contravene the hopes of heaven, / Sowing the neighbors’ lawns with tares and thorns.” (10-12).

to scatter your enemy, to drive him before you,to see his cities reduced to ashes, to see those who love him shrouded in tears,and to gather into your bosom his wives and daughters." Genghis Khan, much like the Hebrew Bible during certain points, regards women as objects. However, to write the Hebrew Bible off as fully misogynistic would not do the ancient texts justice. From Genesis to Judges 2, the Hebrew Bible objectifies women, uses them as scapegoats, but during certain points rises them to the level of highly admired Prophets and warriors. This essay attempts to explore the various undertones of femininity depicted throughout the Hebrew Bible.

In the Hebrew Bible, the Book of Genesis and the Greek play Medea, by Euripides, contain female characters that can be seen as complex and have significance and meaning in the text. There are many interpretations involving the female characters, some characters may be portrayed as weak and irrational or strong-willed and wise. I will argue that, women are portrayed in the Hebrew Bible and Medea as irrational and senseless, in order for the men to be portrayed as superior and for women to be seen as inferior. This idea of the female characters being irrational and senseless can be seen in Genesis 4, Genesis 18, Genesis 29, and throughout the Medea play.

The Deuteronomic Code was focused on updating many of the old laws to the current situations common for the time. Gladding includes a detailed breakdown of the laws discussed in the Deuteronomic Code. Gladding also compares and contrasts the different codes by showing each codes interpretation of “you shall not kill.” The Covenant Code is short and to the point. The Priestly Code is wordy and long, and the Deuteronomic Code is longer than the Covenant Code, but shorter than the Priestly Code. Gladding then discusses the stories of the golden calf and Israelite spying similar to the old man did by the fire. Gladding discusses the accounts where the Israelites did not listen to Moses and payed for it. For example, the invasion on the Amalekites and Canaanites led to the Israelites being defeated. The use of bronze snakes as a signal for snake bites is discussed by Gladding, and he discusses the background and story associated with Balaam the prophet. The debate between Balaam and his donkey is described as well. Gladding ends chapter four with a discussion of Deuteronomy’s place in the Old Testament and the literary structure of the

Book of covenant also known as the law would be referred to as the Torah. The purpose of the Law was proved that it was impossible for mankind to achieve the law and the need of Jesus Christ’s.

After reading the two text from Genesis 19 and Judges 19, it is almost impossible to ignore their similarities. Both text, mention how male residents treated male visitors with violent acts and sexual assault. Although I consider myself Christian, I don’t regularly attend bible studies, so it’s difficult for to understand why this behavior was normal. In addition, as a woman, the abuse against women really caught my attention, as in the bible god censures that type of behavior. The fact that Levite, cut his concubine in 12 pieces to be sent to each Israelite tribe is extremely disturbing. I would like to understand why behavior. I believed that the author is trying to convey that humans without a God can be unjust, inhumane and abusive.

Exodus is often looked at as being a book about how all the complaining and grumbling that the Israelites did after God rescued them for the hands of Egypt, while punishing the Pharaoh and the Egyptians for their worshiping of other gods. God laid out the Ten Commandments to guide His holy people. While the heart of men was still full of sin God gave His people the Law of Moses to guide them and to help set up their civil courts. The Law of Moses are boundaries set by God to keep His people faithful to Him. Reading biblical law integrates three research groups, law, jurisprudence, and literary theory. While giving a new method of interpretation. It focuses on the character and events and how they are described. While rhetorical elements serve to expound on the content, the communication process through the writer to give the law to the audience. Casuistic law, consists of the state of affairs with a prescribed legal consequence that presents a social problem. There is a consent dialogue between the writer and the audience of the law. Going further than changing people’s actions to influencing the consciousness, and changing behavior (Bartor,2012). The emphasis will be on Exodus 23:1-3, and how the Law is interpreted, while discussing if a later editor added this section of Exodus.

We are not to be impressed by the native men’s desire to protect the strangers, even over the expense of their own daughters/wives because they have always been seeing as inferior to men and from Judges 11:29-40 and Judges 19 we can see how women are portrayed as objects. They are portrayed as objects of hospitality and as expendable. Both women were used and later abandoned. Just like Trible said “Indeed, They are tales of terror with women as victims...an unnamed woman, the concubine raped, murdered, and dismembered;

It is tough to get a clear look into the ways Meyers interprets textual evidence since her focus on women’s religion is often marginalized. Nonetheless, she does with what she has to make a full and convincing argument. Meyers identifies that feminist biblical study is masculinized, so she decides to uncover the role of women in the sanctuary through the Deuteronomic use of unisexual terms such as “you” and “person”. In doing so, she concludes that both women and men were to engage in communal events and offerings (Meyers 2002, 279-280).

Rape crimes can be found in all of the sources of the Hebrew Scriptures; Genesis, Numbers, Deuteronomy, Judges, 2 Samuel, and the Prophetic books (Coogan and Brettler). The three strongest examples are the rape of Dinah (Genesis 34), the gang rape of Levite’s concubine (Judges 19), and the rape of Tamar (2 Samuel 13). Each of these stories follow a similar structure of the writing pediment. Women are violated sexually in the beginning, followed by a brawl between men, ending with some disconnect of society as a whole. The rape of Jacob’s daughter, Dinah is one of a violent nature. Dinah is the only daughter of Jacob and is given a strong narrative role throughout the story. While on a trip to visit the women of the town, a man named Shechem rapes

At this point in the study, one must now look at specifics of justice throughout the Bible. This will be done by breaking the text into sections so thorough analysis can be achieved. However, one must note that the fundamental study of justice throughout the Bible could take pages to flesh out. Thus, this paper is simply a survey of justice and there are undoubtedly far more pages one could explore. The previous pages have set a solid foundation for the following content. With that, the starting place for this study will begin like any other story, at the beginning, the Torah or Pentateuch in this instance. The Torah and can be translated as “the law of God” and Pentateuch means the first five books of the Bible (Bruckner 2002). These titles

We are able to pull references from any period to reveal the bad and chronic negative attitude and cure of ladies. Reports from biblical times provide us a historical reference, which validates the lengthy historical past and steady attitudes held towards ladies. For illustration, the guide of Judges, chapter 19, which files one of the most darkest durations in Israel 's historical past, tells a vivid story of the failure of God 's men and women as published within the horrible healing of a girl by using her partner and different men.