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Hebrew Studies 31 (1990) 192 Reviews book. In dealing with Ezek 47:1-12 he uncharacteristically leaps ahead to later developments and even to NT reflections of the passage (p. 182). Contemporary significance is left for readers themselves to work out; an excellent basis is furnished by establishing the primary meaning of the book. Leslie C. Allen Fuller Theological Seminary Pasadena, CA 91182 AN INTRODUCTION TO THE OLD TESTAMENT: A FEMINIST PERSPECTIVE. By Alice L. Laffey. Pp. xii + 243. Philadelphia: Fortress, 1988. Paper. Seeking to fill a void in standard introductions, which, the author points out, include the results of historical-critical research but not feminist biblical interpretation, Laffey offers this volume as a complement to other books. The book is organized in a way that makes it an ideal supplementary tool. It is divided into four parts: Pentateuch, Deuteronomistic History, Major and Minor Prophets, and Writings. Within each is a very brief section of historical and literary notes to set the stage for discussion of the texts. This is followed by an overview of themes from a feminist perspective related to the texts, and then studies of texts involving women. Each chapter ends with a list of recommended readings for the particular division of the Bible. Because the table of contents is well-organized and extremely detailed, whatever topic a class is studying can be coordinated easily with the appropriate section of this book. The subject index and index of biblical references add to its usability. An example of her treatment of a text is the study of Gen 34, the story of the rape of Dinah. While pointing olit that Dinah is incidental to the main point of the story as told in the Bible, which is about the conflict between the family of Jacob and the Shechemites, she raises the predicament of a woman who is first raped and then denied the only alternative left to her, marriage to the man who deprived her of her virginity, because her brothers used the situation "as an excuse for murder and pillage" (p. 43). Dinah is then forgotten in the story of the slaughter of the city. What Hebrew Studies 31 (1990) 193 Reviews is unique about Laffey's treatment is her conscious focus on the woman in the story and her situation, regardless of whether or not the woman is considered to be central to the story itself, or to traditional interpretations. Her study does not consistently concentrate on the main points of the stories in question. This does not detract from the book, however, because Laffey admits that this volume is meant to be supplemental to other biblical introductions which do deal with such themes. What we receive from Laffey's work is insight into what can be learned about women of ancient Israel and attitudes toward them which can be gleaned from the stories and the woments sometimes minor parts in them. In Laffeyts presentation of the few stories in which women are primary characters, such as Deborah (Judg 4-5) and Esther, she is careful not to focus entirely on these leading women but also explores other female figures in the stories, such as Jael and Sisera's mother (pp. 89-93) and Vashti and Zeresh (pp. 213-217). For example, it is pointed out about Vashti that, although she is present only momentarily in the story and is almost immediately deposed, making way for Esther to become queen, she is a model to feminists, not of disobedience, but of courage for her refusal to dance before the drunken men of the court. Vashti never speaks yet her actions speak loud and clear. NO! She will not become the sexual object ofdrunken men! Vashti resists patriarchal expectations (p. 214). Laffey reminds us that, in fact, Vashti's banishment was because of the fear that her action would be the instigation of a general feminist uprising in the empire! Not only real women are discussed, however. The author also delves into the images of God as mother in the book of Isaiah (pp. 172-174), Ezekiel's personification of Israel and Judah's sin as the notorious Oholah and Oholibah in Ezek 23 (pp. 177-178...


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