Far More Precious than Jewels: Perspectives on Biblical Women (review)

Hebrew Studies 33 (1992) 116 Reviews Cyrus as messiah and Temple builder in Isa 44:28 and 45:1 suggest that this might be the case. Is the Babylon that is about to fall to be identified with the Persian empire that employed Babylon as its administrative center? Does the fact that Ezra apparently sees his return to Jerusalem as the new Exodus which plays so prominent a role in Isaiah and which will reestablish the "holy seed" that remains to Judaism (cf. K. Koch, "Ezra and the Origins of Judaism," JSS 19 [1974]: 173-197) suggest that the book of Isaiah functions in relation to Persian period Judaism? Conrad's description of the community of survivors that constitutes the implied audience of Isaiah suggests that this may well be the case. Certainly, his observation that the community is now king corresponds to the circumstances of the early Persian period when Davidic kingship came to an end. In sum, Conrad has offered what in many respects is a well-considered and suggestive reading of Isaiah, but his reading suffers considerably from his inability to consider the historical issues posed by the present form of the text. His reading avoids the pitfalls of an exclusive focus on the "authentic" words of Isaiah, but by ignoring historical issues he embraces the opposite extreme and misses an important dimension of this text. Marvin A. Sweeney University of Miami Coral Gables, FL 33124 FAR MORE PRECIOUS THAN JEWELS: PERSPECTIVES ON BIBLICAL WOMEN. By Katheryn Pfisterer Darr. Gender and the Biblical Tradition 1. Pp. 223. Louisville: Westminster/John Knox, 1991. Paper, $15.95. With its title drawn from Prov 31:10, this book uses the formula "more than" to explore critical, rabbinic, and feminist perspectives on biblical women. They are Ruth, "more than seven sons"; Sarah, "more than the stars of heaven"; Hagar, "more than a possession"; and Esther, "more than just a pretty face." Chapter 1 describes the three perspectives as "more than historical criticism ." A report on modem critical "approaches" to the Bible includes source criticism, form criticism, and comparative ancient Near Eastern studies as well as social science and new literary methods. The discussion turns next to the much older endeavor of Jewish "interpretation" (why the Hebrew Studies 33 (1992) 117 Reviews singular fonn of the word is used remains unclear). Explanations of Written and Oral Torah and of halakhah and aggadah material conclude with an illustration of rabbinic midrash. An outline of feminist "perspectives" follows. It cites five stances toward scripture: loyalist, rejectionist, revisionist, sublimationist, and liberationist. Guided by a henneneutic of suspicion, feminists "interpret the Bible in the service of women, whose lives have historically been enriched but also constricted by scripture and its interpreters." Chapters 2 through 5 focus on the four women. In each case the introductory question "Who is this female?" piques interest. Her story then unfolds through a retelling of the biblical narrative interspersed, as appropriate , with the three perspectives. Thereafter, a separate section expands on feminist views, and a brief conclusion ensues. The presentation of critical issues uses mainline scholarship. Accordingly , Ruth belongs in postexilic times and concerns levirate marriage. As part of the Yahwist source, the Abraham and Sarah traditions date from the tenth century. The Hagar stories come from two different sources, the Yahwist and the Elohist, and reflect legal practices within the ancient Near East. The postexilic book of Esther fits best the genre of fiction as it explicates the Jewish festival Purim. If the critical discussion appears routine, the rabbinic stories offer fascinating details. For instance, one rabbi deemed Goliath as the son of Orpah and linked his sad demise to the censure of his mother for turning her back on Naomi. The exaltation of Sarah as a symbol of hope, indeed as the first female prophet, did not prevent criticism of her as being stingy with guests and disrespectful to her husband (Gen 16:5). For the latter offense she died forty-eight years before Abraham. After her death Abraham married Hagar, then with the name Keturah. Hagar herself was none other than the daughter of Pharaoh. He had given her to Sarai after the disastrous sojourn of Abram and...