PHYLLIS TRIBLE TEXTS OF TERROR PDF

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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Preview — Texts of Terror by Phyllis Trible. Professor Trible focuses on four variations upon the theme of terror in the Bible. By combining the discipline of literary criticism with the hermeneutics of feminism, she reinterprets the tragic stories of four women in ancient Israel: Hagar, Tamar, an unnamed concubine, and the daughter of Jephthah.

In highlighting the silence, absence, and opposition of God, as well as Professor Trible focuses on four variations upon the theme of terror in the Bible.

In highlighting the silence, absence, and opposition of God, as well as human cruelty, Trible shows how these neglected stories—interpreted in memoriam —challenge both the misogyny of Scripture and its use in church, synagogue, and academy.

Get A Copy. Paperback , pages. More Details Original Title. Overtures to Biblical Theology Other Editions 3. Friend Reviews. To see what your friends thought of this book, please sign up.

To ask other readers questions about Texts of Terror , please sign up. Lists with This Book. Community Reviews. Showing Average rating 4. Rating details. More filters. Sort order. Jan 15, Ben rated it really liked it. I read this book as part of a conscious effort to read at least 10 books written by women in This is somewhat difficult given the fact that the field I'm in biblical studies is dominated by white males wearing Tweed and Khakis. First, it forced me to confront my male-centric hermeneutic, which has a tendency to gloss over female characters.

Second, it forced me to contemplate the ethics involved in reading these stories. It was not a comfortable read, but I'm glad to have done it. I loved Trible's attention to detail in the work, her breadth of engagement with other scholarship, and her compelling prose seriously, the art of writing profoundly is lost in biblical studies. I have recommended this to my wife and our female friends, mainly because I want to know if their experience with it will be as revelatory as mine.

Any man would do well to read it as well. But, fair warning: it won't work if you're not willing to confront your own misogyny. View 2 comments. Sep 04, Paul rated it it was amazing Shelves: feminism , scholarship , favorites , theology , church. Quick, name the absolute worst parts of the Bible. Chances are, you thought of one of these four stories: The rape and dismemberment of the concubine in Judges, the rape of Tamar by her half-brother, the sacrifice of Jephthah's daughter in order to fulfill a vow he made to God, and the use, abuse and expulsion of Hagar and Ishmael.

These four stories — all of them describing violence against women without overt condemnation by either God or the narrator s — are what Phyllis Trible calls "texts o Quick, name the absolute worst parts of the Bible. These four stories — all of them describing violence against women without overt condemnation by either God or the narrator s — are what Phyllis Trible calls "texts of terror. In so doing, Trible hopes to memorialize them.

These four women — two of them nameless, one of them voiceless, all of them utterly vulnerable to the whims and lusts of powerful men — do not get preached from pulpits, featured in liturgies or adhered to flannelgraphs. Yet they are essential parts of the Judeo-Christian tradition. If nothing else, they personify, as Trible expertly highlights, the qualities of the "suffering servant" in Second Isaiah's famous prophecies.

Although originally referring to Israel, Christians, taking cues from the gospels, have appropriated the "suffering servant" of Isaiah 53 to describe Jesus — "a man of sorrows acquainted with grief," "as a sheep before its shearers is silent, so he opened not his mouth," etc.

Trible moves in the opposite direction, identifying these four women as suffering servants, and given the longstanding Christian confession of Jesus as the sufferer, implicitly identifying them as Christ figures. Most poignantly, Trible makes this association explicit in her analysis of the concubine in Gibeah. Echoing the more famous tale of Lot in Sodom do these stories reflect a single event buried deep in Israel's memory and adjusted as needed for different contexts?

I'd say it's likely, but that's not Trible's concern here , the concubine and her master spend the night in an old man's home, where men of the city arrive and demand the male guest be given to them to rape. The man offers the concubine instead, and she is raped and tortured until morning and potentially killed, although Trible points out the text seems to indicate the concubine's master actually murders her once they arrive back to his home in Ephraim.

Trible describes the key moment this way: "Truly the hour is at hand, and the woman is betrayed into the hands of sinners. She refuses to get bogged down in questions of authorship, redaction or historical criticism, all things I enjoy getting bogged down in, but which would serve to distract from the women at the center of Trible's focus.

Her goal is to dig as deep as possible into the texts as they are , under the assumption that the text we have is there for a reason, no matter how it got that way. Therefore, Trible points out patterns and structures of the original Hebrew that have become invisible under the layers of translation and interpretation that have accumulated over the millennia. Some of these are brilliant and beautiful; others feel like more of a stretch.

But all of them are fascinating and demand careful consideration. Almost uniformly, Trible ends up highlighting how the original text mercilessly marginalizes and degrades these women. But that's the point: Trible is "telling sad stories," as she puts it in her introduction. That they are sad does not mean they are worthless. Indeed, sad stories often tell us more about ourselves than happy ones.

They force us to wrestle with the world as the world is, with God as God is, and with the Bible as the Bible is — not as we wish those things would be. For wrestling with them, we hopefully emerge stronger, with greater insight on what it means to be a "suffering servant" in whom we should see the life and work of Jesus. Published 34 years ago, Texts of Terror remains a vitally important work, one that should be on the bookshelf of every preacher, every counselor and every church leader.

In a day where many women are finding their voices for the first time, we would all do well to return to Trible's classic, in which she helps four ancient women cry, "Me, too! Feb 25, Anna rated it really liked it. I didn't really expect to get into this, it was just supplemental reading for a class.

Strangely enough, I did get into it. My heart breaks for these women, some of whom weren't even given the dignity of a name so they could be remembered. I'm emotionally wrecked but onto the essay! Oct 02, Tamara Agha-Jaffar rated it it was amazing Shelves: monotheistic-religions , owned-books , favorites , reading-challenge , feminism , women , books-i-ve-reviewed , non-fiction.

Texts of Terror: Literary-Feminist Readings of Biblical Narratives by Phyllis Trible consists a series of lectures Professor Trible delivered at Yale in which she deconstructs passages from the Bible that focus on four women in ancient Israel: Hagar, Tamar, an unnamed woman, and the daughter of Jephthah. Pro Texts of Terror: Literary-Feminist Readings of Biblical Narratives by Phyllis Trible consists a series of lectures Professor Trible delivered at Yale in which she deconstructs passages from the Bible that focus on four women in ancient Israel: Hagar, Tamar, an unnamed woman, and the daughter of Jephthah.

Professor Trible quotes liberally from the Hebrew text, translates specific words, and documents her extensive research in detailed notes at the end of each chapter. She performs a close textual analysis of the text using a feminist lens.

In each case, she addresses the following issues: How is the sentence structured? What can we glean from its syntax? What happens in the story and why does it happen? Who has voice and who is denied voice? Who is named and who remains unnamed? What is the narrator s stance in telling the story? When does the narrator s give Yahweh a voice?

When does Yahweh remain silent and why? Professor Trible addresses the significance of each of these points by interpreting the text to expose its attitude toward gender. Her conclusions are illuminating. According to Professor Trible, the Egyptian maid, Hagar, represents the outcast, the ostracized, the exploited, and the powerless under the mercy of the ruling class. Tamar is raped by her brother, Amnon, and is cautioned to remain silent about her violation even though her life has been ruined.

The Unnamed Woman in Judges suffers betrayal, rape, torture, murder, and dismemberment. She crawls to the doorway after a night of terror, at which time her master, the Levite, nonchalantly places her on his ass and heads home.

It is unclear whether she is dead or alive at this point. By highlighting the plight of these four women, Professor Trible relocates them from the margin to the center. She gives them a voice and, in doing so, memorializes them.

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Texts of Terror

In order to utilize all of the features of this web site, JavaScript must be enabled in your browser. Professor Trible focuses on four variations upon the theme of terror in the Bible. By combining the discipline of literary criticism with the hermeneutics of feminism, she reinterprets the tragic stories of four women in ancient Israel: Hagar, Tamar, an unnamed concubine, and the daughter of Jephthah. In highlighting the silence, absence, and opposition of God, as well as human cruelty, Trible shows how these neglected stories—interpreted in memoriam —challenge both the misogyny of Scripture and its use in church, synagogue, and academy. In the Logos edition, this volume is enhanced by amazing functionality. Scripture citations link directly to English translations, and important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Take the discussion with you using tablet and mobile apps.

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Texts of Terror: Literary-Feminist Readings of Biblical Narratives

Professor Trible focuses on four variations upon the theme of terror in the Bible. By combining the discipline of literary criticism with the hermeneutics of feminism, she reinterprets the tragic stories of four women in ancient Israel: Hagar, Tamar, an unnamed concubine, and the daughter of Jephthah. In highlighting the silence, absence, and oppostition of God, as well as human cruelty, Trible shows how these neglected stories—interpreted in memoriam —challenge both the misogyny of Scripture and its use in church, synagogue, and academy. Fortress Press uses cookies to enhance your experience on our website and to make shopping for our products and services easier and more convenient for you. To find out more about how we use cookies to give you a better experience, see our privacy statement.

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