In “Feminist Hermeneutics and Biblical Studies,” the author Phyllis Trible mentions about the feminist exists in the Hebrew Scripture. He states that since people are born and bred in the times of patriarchy for a long time, Bible “abounds” in male imagery and language (Phyllis 1). Because of this, interpreters shape the contours, articulate theology, content of the church, and instruct human beings with this male language. However, with the influence of feminism in the past decades, people start to notice what role the female plays in the Bible. Such that, new understanding of text and interpret appears. In this article, Phyllis shows three approaches to the study of woman in Scripture.
By using several examples, such as Lot offers his daughter …show more content…
He claims that people neglect passages that portrayal of deity as female. Then he quotes a psalmist’s declaration that God becomes mother. He suggests that in that poem, “female imagery mirrors divine activity (Phyllis 7).” He says that the word “rhm” denotes the physical organ unique to female. It connotes the compassion of both human beings and the God. However, over centuries, translators and commentators ignored this female imagery. More importantly, “to reclaims the image of God female is to become aware of the male idolatry that has long infested faith (Phyllis 7).” He claims that interpretations that neglected female imagery for God, also neglected women who went against patriarchal culture. Many people considered Moses as the first one to oppose the Pharaoh, while as the matter of fact, the mother and the sister of Moses were the first ones to opposed Pharaoh. They did not follow the laws to kill Moses, but kept him for three month until they had to put him in the river. Because of this, filial allegiance is broken, class lines crossed, and racial and political difference transcended. Phyllis states that the Hebrew word “ezer” means “helper,” connotes superiority. Women are crested as the helper of men but not the assistance or subordinate of the men. When the serpent talks with the woman, the story makes the woman as the spokesperson for the human couple, which is not the pattern of a patriarchal culture. The woman discusses theology intelligently, stating the case for obedience even more strongly than did man. So Phyllis indicates that “the first woman is theologian, ethicist, hermeneut and rabbi (Phyllis 12).” In short, the second approach functions as a remnant
By using several examples, such as Lot offers his daughter …show more content…
He claims that people neglect passages that portrayal of deity as female. Then he quotes a psalmist’s declaration that God becomes mother. He suggests that in that poem, “female imagery mirrors divine activity (Phyllis 7).” He says that the word “rhm” denotes the physical organ unique to female. It connotes the compassion of both human beings and the God. However, over centuries, translators and commentators ignored this female imagery. More importantly, “to reclaims the image of God female is to become aware of the male idolatry that has long infested faith (Phyllis 7).” He claims that interpretations that neglected female imagery for God, also neglected women who went against patriarchal culture. Many people considered Moses as the first one to oppose the Pharaoh, while as the matter of fact, the mother and the sister of Moses were the first ones to opposed Pharaoh. They did not follow the laws to kill Moses, but kept him for three month until they had to put him in the river. Because of this, filial allegiance is broken, class lines crossed, and racial and political difference transcended. Phyllis states that the Hebrew word “ezer” means “helper,” connotes superiority. Women are crested as the helper of men but not the assistance or subordinate of the men. When the serpent talks with the woman, the story makes the woman as the spokesperson for the human couple, which is not the pattern of a patriarchal culture. The woman discusses theology intelligently, stating the case for obedience even more strongly than did man. So Phyllis indicates that “the first woman is theologian, ethicist, hermeneut and rabbi (Phyllis 12).” In short, the second approach functions as a remnant