The Understanding of Adultery in the Hebrew Bible: A Critical Survey

By Alexander Izuchukwu Abasili

Adultery, though not an umbrella concept for all the sexual prohibitions in the Hebrew Bible, enjoys a certain pride of place. Remarkably, it is the one sexual prohibition attested in all biblical genres, which makes it very representative in the Hebrew Bible. It is the only Hebrew biblical sexual prohibition explicitly mentioned in the Decalogue. A solid understanding of Hebrew biblical adultery, therefore, is an important step towards grasping the vital role of human sexuality in the Hebrew Bible, both in terms of inter-human relationships and the relationship between the human and the divine. Without prejudice to the contents of the Hebrew biblical lexicons and theological dictionaries, this work aims at providing a comprehensive understanding of adultery in the Hebrew Bible: its meaning, punishments and the implications thereof. Among others, it corrects some wrong assumptions about the concept of adultery in the Hebrew Bible, and provides a balanced and unbiased Hebrew biblical conception of adultery and the implications thereof for todays couples.

• Language: English
• Publisher: Xlibris UK
• Release date: Jun 9, 2016
• ISBN: 9781514498507

Alexander Izuchukwu Abasili

Alexander Izuchukwu Abasili (smmm) specialises in Old Testament biblical exegesis. He earned, among others, a postgraduate diploma in journalism, a master of theology and religious studies, a master of advanced studies in theology and religious studies, a Licentiate and STD in Sacred Theology, and Ph.D in Theology and Religious Studies (Biblical Studies Dept. Old Testament), KU Leuven, Belgium. His research interests include the meaning and role of human sexuality in the Hebrew Bible, the Book of Samuel, Contextual biblical Exegesis, and biblically-based search for Eco-justice. Some of his research findings are published, among others, in these international journals – Vestus Testamentum, Scandinavian Journal of the Old Testament and Old Testament Essays.

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Scripture quotations marked RSV are taken from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission.

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Scripture quotations marked NRSV are taken from the New Revised Standard Version of the Bible, Copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Website

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Dedicated to

Ezinne Josephine Nnuabunwa Abasili

(my beloved Mother)

and

Ugoeze Priscilla Njideka Ndoh

(my beloved sister [1959-2009])

CONTENTS

Acknowledgements

Abbreviations

Foreword

CHAPTER ONE

Prolegomenon: The Background of the Study

1.1 Introduction

1.1.1 Centrality of human sexuality

1.1.2 Ethical Motivations of the Present Study

1.1.3 Previous Studies of the Hebrew biblical understanding of Adultery: A Brief Survey

1.1.4 Academic Relevance of the Present Study

1.2. Methodology

1.2.1 Semantic Analysis

1.2.1.1 Metaphor

1.2.2 Linguistic analysis

1.2.3 Narrative analysis/ Narrative criticism

1.2.3.1 Narrative analysis: Its description

1.2.3.2 Are Narrative Analysis and Historical-Critical Method Partners in Progress?

1.2.3.3 Basic Procedure and Components of Narrative Analysis

1.3 Subdivision of the Work

1.4 Presuppositions/Caveats of this Work

CHAPTER TWO

Semantic Analysis of 86453.png : Towards the Definition of Adultery in the Hebrew Bible

Introduction

2.1 Statistical analysis of 86633.png in the Hebrew Bible

2.2 The Use and Meaning of 86457.png in The Pentateuch

2.2.1 The root 86462.png in Exodus 20:14 (Deuteronomy 5:18)

2.2.2 The root 86466.png in Leviticus 20:10

2.3 The Meaning and Use of 86472.png in the Prophetic Books

2.3.1 The root 86477.png in the book of Isaiah

2.3.2 The root 86481.png in the Book of Jeremiah

2.3.3 The root 86485.png in the Book of Ezekiel

2.3.4 The root 86491.png in the book of Hosea

2.3.5 The root 86495.png in book of Malachi

2.3.6 Preliminary Summary

2.4 The Use and Meaning of 86500.png in the Writings

2.4.1 The root 86504.png in the Psalms

2.4.2 The root 86510.png in the Book of Job

2.4.3 The Root 86514.png in the Book of Proverbs

2.4.4 Preliminary Summary

2.5 Preliminary Conclusion: Our Working Definition of the Concept of Adultery in the Hebrew Bible

CHAPTER THREE

Understanding Adultery in Genesis Narratives (GN 20:1-18 and GN 38:1-30)

Introduction

3.1 The Understanding of Adultery in Genesis 20:1-18: Abraham, Abimelech And Sarah Narrative

3.1.1 Delimitation of the Text of Gn 20:1-18

3.1.2 Translation of Gn 20:1-1

3.1.3 The plot of Gn 20:1-18

3.1.3.1 Initial Situation: Abraham in Gerar - Gn 20:1

3.1.3.2 Complication: Abimelech marries Sarah – Gn 20:2

3.1.3.3 Transforming action: yhwh confronts Abimelech – Gn 20:3-7

3.1.3.4 Resolution: Abimelech returns Sarah to Abraham – Gn 20:8-16

3.1.3.4 Final Situation: Abraham heals the Household of Abimelech – Gn 20:17-18

3.1.4 Preliminary Summary

3.2 The Understanding of Adultery in Genesis 38:1-30: Judah and Tamar Narrative

Introduction

3.2.1 Delimitation of the Text of Gn 38:1-30

3.2.2 Translation of Gn 38:1-30

3.2.3 The Plot of Gn 38:1-30

3.2.3.1 Exposition/initial situation – Judah marries Shua’s daughter – Gn 38:1-5

3.2.3.2 Complication: Tamar’s husband, Er, dies without a child – Gn 38:6-10

3.2.3.3 Transforming action: Tamar is sent home – Gn 38:11-23

3.2.3.4 Resolution: Tamar accused of Adultery - Gn 38:24-26.

3.2.3.5 The final situation: Tamar gives birth to twins – Gn 38:27-30

3.4.4 Preliminary Summary

Conclusion: Contribution of Gn 20:1-18 and 38:1-30 to the Understanding of Adultery in the Hebrew Bible

CHAPTER FOUR

The David-Bathsheba Sexual Encounter In 2 Samuel 11-12: Understanding Adultery in the Hebrew Bible

Introduction

4.0 2 Samuel 11:1-27E: David’s Sexual Transgression

Opening Remark

4.1 Delimitation of the Text: 2 Sm 11-12

4.2 Translation of 2 Sm 11:1-27e

4.3 Narrative Analysis of 2 Sm 11:1-27e

4.3.1 Exposition: 2 Sm 11:1

4.3.2 Complication: David-Bathsheba’s sexual transgression – 2 Sm 11:2-4

4.3.3 Transforming Action: David’s attempted Concealment – 2 Sm 11:5-13

4.3.4 Resolution: Uriah’s Murder and Report – 2 Sm 11:14-25

4.3.5 Final situation: David-Bathsheba – 2 Sm 11:26-27e

Conclusion

CHAPTER FIVE

2 Samuel 11:27f– 12:31: YHWH’s punishment of David

Introduction

5.1 Translation of 2 Sm 11:27f – 12:31

5.2 Narrative Analysis of 2 Sm 11:27f – 12:31

5.2.1 The Plot of 2 Sm 11:27f-12:31

5.2.2 Exposition 2 Sm 11:27f – yhwh’s Displeasure with David

5.2.3 Complication: 2 Sm 12:1-7b – Nathan’s parable and David’s reaction

5.2.4 Transforming Action: 2 Sm 12:7c-15a – Nathan’s Confrontation of David

5.2.5 Resolution: 2 Sm 12:15b-23 – The child’s death

5.2.6 Final Situation: 2 Sm 12:24-31 – David’s Peace with yhwh and Israel’s Victory over Ammon

5.3 Is the Sexual Encounter Between David and Bathsheba in 2 Sm 11:4 a Case of Adultery?

Conclusion: Contributions of Sm 11-12 to our Understanding of Adultery in the Hebrew Bible

CHAPTER SIX

Understanding of Adultery in Hebrew Biblical Laws

INTRODUCTION

6.1 Perception of Adultery in Leviticus 18:20

6.2 Perception of Adultery in Book of Deuteronomy

6.2.1 Adultery Law About a Married Woman – Dt 22:22

6.2.2 Adultery Law About an Engaged Woman – Deut 22:23-24

6.2.3 Adultery Law About a Betrothed Girl – Dt 22:25-27

6.2.4 PRELIMINARY SUMMARY

6.3 The case of a woman accused of Adultery: Nm 5:11-31

6.4 Hebrew Biblical Laws of Adultery: A Tabular Summary

CHAPTER SEVEN

General Evaluation and Conclusion: The Hebrew Biblical Understanding of Adultery

7.1 The Understanding of Adultery in Various Biblical Genres and Books: A Summary

7.1.1 Legal section of the Torah:

7.1.2 Wisdom books

7.1.3 The ‘adultery-alluding’ biblical narratives

7.1.4 Relationship between 86637.png and 86639.png (harlotry)

7.1.5 Similar lists of five sins including adultery: why?

7.2 Comprehensive Understanding of Adultery in the Hebrew Bible: An Integrated Summary

7.2.1 Contribution of Semantic analysis of 86645.png to the understanding of adultery

7.2.2 Place of adultery among other Hebrew biblical sexual prohibitions

7.2.3 Description of adultery in the Hebrew Bible

7.2.4 Adultery in the various biblical divisions

7.2.5 Punishments for adultery

7.2.6 Were these punishments for adultery ever applied?

7.2.7 Who is offended?

7.2.8 Is adultery forgivable?

Conclusion

Appendix: The Study of other Roots Related to 86518.png in the Hebrew Bible

Bibliography

ACKNOWLEDGEMENTS

Writing a monograph on adultery in the Hebrew bible, a theme that takes one through almost every part of the Hebrew bible, is a daunting task for which I am indebted to the support and help of many people. I express my sincere appreciation to my Doctoral Supervisor, Prof Dr. Brian Doyle for his unflinching support, helpful suggestions, encouragement and for his continued support. I am also very grateful to my Co-Doctoral Supervisor, Dr. Marco Moerschbacher for his supportiveness, enriching suggestions and for his continued assistance. My gratitude goes to Misso Aachen, for supporting me financially during my doctoral programme.

I express my sincere thanks to all the academic staff members of the Biblical Studies department, KU Leuven especially Prof Dr. Bénédicte Lemmelijn, Prof Dr. Reimund Bieringer. I am grateful to Prof Dr. Eveline Van Staalduine-Sulman (a member of my doctoral defense jury) for her encouragement and support in the publication of this work. I am deeply grateful to Prof Dr. Madipoane Masenya (ngwan’a Mphahlele) who in spite of her very tight schedule made out time to read and correct some parts of this work.

To my Religious Congregation, Sons of Mary Mother of Mercy, especially my Superior General, Very Rev Fr Dr. George Maduakolam Okorie SMMM, I say a big thanks for their invaluable love and support. I thank my former Superior General, Very Rev Fr Dr. James-Michael Okpalaonwuka SMMM, for his paternal support and encouragement. I thank all my religious confreres of Sons of Mary Mother of Mercy, especially in German Region.

I thank some of my colleagues and friends for their support during the writing of this work – Fr Dr. Peter Okeke, Sr Eucharista Nwokeji, and Sr Resurrecta Nzeribe, Fr Dr. Jerome Madumelu, Fr Vitalis Emesi, Fr Victor Onwugigbo, Fr Clifford Modum, Fr Jude Okeke, Fr Cajetan Ugboma, Fr Valentine Dimude, Fr Dr. Peter Uzoh, Fr Dr. Mcdonald Nwandu, Fr Jean Djopkang, Fr Dr. Christian Okwuru, Fr Basil Ezechukwu, Fr Christian Ikpeamaeze, Fr Christogonus Keke, Fr Vitalis Onyeama, Fr Emmanuel Ezechiedo, Mrs Nora Kofognoterah Nonterah-alangya, Sr Obichukwu Anarah, Sr Chidiebere Umeasiegbu, Sr Olisaemeka Okwara, Fr Innocent Ekeagwu, Fr Francis Ezeokafor, Fr Samuel Uzukwu, Fr Paul Okoli, Fr JohnPaul Offiah, Fr Marcel Dim, Fr Dr. Paulinus Nwaigwe, Fr Dr Polycarp Ibekwe, Fr Dr. Gerald Azike, Fr Vincent Nwokoye and Fr Martin Igboko, Fr Ambrose Umeohanna and Fr Casmir Muobike.

I am grateful to my good German friends – Prälat Gottfried Dachauer, Pfr. Helmut Grüneisl, Herr Wolfgang & Frau Herta Zelenka, Herr Reinhard & Frau Manuela Knott, Herr Franz & Frau Heike Hofa, Herr Bründle Klaus, Frau Marianne Krause, Herr Bernhard Franz Tengler, Herr Herbert & Frau Monika Kautnick, Frau Waltraud Maria Ernst, Herr Heinz & Frau Gelinder Penzkofer, Herr Herman Penzkofer, Herr Ludwig Schutz, Frau Anna Dugas, Frau Zita Rothammer, Frau Angela Kiendl, Herr Joseph & Frau Gstettner, Herr Georg Schmalhofer, Frau Marianne Gschwind,– for their support. I thank also all the parishoners of Riekofen/Schönach. Last but not the least, I thank my biological family for their love and unflinching support– my mother Ezinne Josephine Abasili, my brothers Uchenna, Nnamdi, Nnaji and my sisters Uju, Chibugo. I thank Mr Cyprian Abasili and my niece, Ijeoma Osakwe. To all my friends, I am deeply grateful.

Alexander Izuchukwu ABASILI SMMM Schönach, April 2016

ABBREVIATIONS

FOREWORD

The present day endeavour to redefine and broaden the concept of marriage and its meaning has its roots in part in the ongoing debate about what constitutes ‘permitted’ or ‘forbidden’ genital sexual expressions in today’s society. In this debate, many contemporary men and women are questioning ‘traditional views’ on gender, sexuality and sexual expression, and are proposing an alternative, positive and more inclusive approach. In a sense, this debate has re-awakened interest in ‘what the Bible says about sex’. The Bible (especially the Hebrew Bible), therefore, has played and continues to play a significant role in this debate, especially among Christians and Jews.

Remarkably, one of the few points of consensus among the various convictions on acceptable sexual expression is the ongoing perceived validity of the prohibition against adultery. The vital role of marriage and family in most societies, which adultery is seen to endanger, may have informed this consensus to some degree. Indeed, adultery, though not uniformly defined in every society and culture, remains one of the few sexual prohibitions that is acknowledged and respected in most parts of the world. For reasons that many consider obvious, sexual exclusivity between married or legally recognized partners is expected and encouraged. The ongoing attempt to redefine and broaden the meaning of marriage has a natural consequence for the description and definition of adultery. For instance, some authors now use the word ‘marital infidelity’ instead of adultery. For other scholars, however, any change in the concept of adultery must be rooted in its ‘traditional’ understanding, because it is necessary to know first where we are coming from before we can establish where we are going. It is here that renewed interest in ‘what the Bible says about adultery’ has its place. Increasing numbers of people are expressing renewed interest in what the Hebrew Bible has to say about adultery and about the way(s) it presents it. In this regard, various authors have recently (especially since 1996) embarked on the re-interpretation of the biblical teaching on adultery and genital sex. The exceptional number of new publications on this theme further underlines this reality. Surprisingly, however, a review of these studies reveals a lacuna – a holistic investigation of the Hebrew biblical concept of adultery from an exegetical point of view. Alexander Abasili’s study is first and foremost an in depth exploration of the Hebrew biblical understanding of adultery from an exegetical perspective, providing a clear and a balanced presentation of the topic drawn from the entire Hebrew Bible. Indeed, if anyone intends to read one book on the subject of adultery in the Hebrew Bible, this is the book he or she should read.

As his doctoral supervisor, who followed the evolution of this work from its beginning to its completion, I can attest to comprehensiveness and openness with which the author approached his subject. His entirely synchronic work is based on the thesis that the Hebrew Bible is comprised of the Torah, Prophets, and Writings, and that any comprehensive study of adultery in the Hebrew Bible should cut across these divisions. Any investigation of adultery that places undue emphasis on a particular biblical genre or discrete corpus is anything but comprehensive. A holistic understanding of adultery in the Hebrew Bible is derived from the investigation of the punishments, meanings, and perceptions thereof throughout the Hebrew Bible.

Abasili thus explores the various biblical divisions and the relevant books of the entire Hebrew Bible. In this regard, aware that the Bible is not a dictionary, he begins his studies of adultery in the Hebrew Bible with the semantic analysis of all the 34 instances of the Hebrew root נאף and its cognates in the Hebrew Bible. In this way, he generates a clear overview of the appropriate loci, which in turn serves as the foundation of his study. He then explores the relevant biblical narratives in which adultery or ‘near-adultery’ plays out and the perception of adultery found in the books of Wisdom. The legal treatment of adultery in the Hebrew Bible, which Abasili consciously treats last, marks the apex and final part of the work. The author demonstrates great awareness of and sensitivity to the multivalent character of the Hebrew biblical books, evident in their various authorial intentions, time of composition, redaction, original audience and place of composition. In this regard, he emphasizes unity in diversity (not uniformity) in his reading of adultery in the Hebrew Bible.

As Abasili shows, in spite of sharing a great deal in common, each of the Hebrew biblical divisions – Torah, Prophets and Writings – underlines a particular aspect of the Hebrew biblical understanding of adultery. The biblical laws on adultery in the Torah provide a succinct definition of adultery, its basic legal elements and how it is resolved in law. They also provides a law/ritual for resolving the case of a suspected adulteress (Nm 5:11-31). The prophetic books underline the metaphorical meaning and implications of adultery. They often use adultery in its sacral sense, used to designate Israel/Judah’s religious duplicity and their neglect of YHWH their metaphorical husband. In the Writings, the severe social implications of adultery are employed to deter people from committing adultery. These differences reveal the depth of the concept of adultery in the Hebrew Bible.

Since adultery is ranked first among the various sexual prohibitions in the Hebrew Bible, a solid understanding thereof is an important step towards grasping the vital of role of human sexuality in the Hebrew Bible, in terms of both inter-human relationships and the relationship between the human and the divine. Abasili’s work provides a clear and comprehensive background for further exploration.

Prof. Dr. Brian Doyle

University of Leuven, Belgium

A recommendation

One of the Ten Commandments is 86649.png , ‘do not commit adultery’. Alexander I. Abasili explores in his book The Understanding of Adultery in the Hebrew Bible: A Critical Survey, among others, the meaning of this commandment by investigating all the verses in the Hebrew Bible in which the verb 86651.png or its derivatives are used. This logically structured work, apart from providing the reader with word studies, also investigates the Hebrew biblical laws of adultery, engages in eminent literary analysis of four narratives in which adultery plays a pivotal role, and provides a clear set of conclusions about the Hebrew biblical understanding of adultery. The book includes a new approach, especially in the combined analysis of legislative texts and literary narratives. Throughout his study, Abasili shows to be aware of the intricacies of the Biblical culture behind this commandment.

Dr. Eveline van Staalduine-Sulman

Associate professor of Old Testament

VU University Amsterdam, Holland

CHAPTER ONE

Prolegomenon: The Background of the Study

1.1 INTRODUCTION

1.1.1 Centrality of human sexuality

Human sexuality is central to human existence because we are all sexual beings.¹ Human sexuality, according to Foucault, is much more than genital sex; it includes gender-roles, socialization, physical maturation, and body image.² Indeed, it touches all aspects of our human existence. Consequently, it is no surprise that much ink has been spilled on investigating human sexuality. For generations, sexual values have been explored from various perspectives: socially, psychologically, politically, morally and culturally.³ In addition, genital sex appears to have enjoyed the greatest attention and consideration, probably because of its central role in procreation, human interpersonal relationship, interaction, and communication. While acknowledging the central role of human sexuality, one wonders what the Hebrew Bible/Old Testament (OT)⁴ has to say about it. For instance, how does the Hebrew Bible perceive and treat human sexuality? Does the Hebrew Bible talk about genital sex? Does the Hebrew biblical treatment of genital sex have any implication for the contemporary society? In answering these questions, we will focus on one of the prohibited sexual relationships in the Hebrew Bible: adultery.

1.1.2 Ethical Motivations of the Present Study

While the Hebrew Bible (OT) deals with many other types of genital sex, such as fornication, incest, bestiality, and male homosexuality, for practical reasons we have narrowed our focus to adultery. Our choice of Hebrew biblical concept of adultery as the focus of our studies is grounded on cogent reasons. Adultery, though not an umbrella concept for all the sexual prohibitions in the Hebrew Bible, enjoys certain a pride of place. Remarkably, adultery is one sexual prohibition attested in all biblical genres, which makes it a very representative in the Hebrew bible. It is also significant that among all the sexual prohibitions in the Hebrew Bible, adultery is the only one explicitly mentioned in the Decalogue – a body of law believed to come directly from YHWH. The unique and significant place of the Decalogue in the Torah and for both the Jews and Christians makes it exceptional. We can reasonably suggest, therefore, that studying the concept of adultery offers a good aperture into ancient Hebrew society’s sexual norms; it can reveal the essential role played by human sexuality, both in Israel’s existence as a community and in her relationship with YHWH.

Another motivation for our focus on the Hebrew biblical concept of adultery is that adultery has its existence in the context of marriage (it is an infraction against the exclusivity and fidelity of conjugal love), and its prohibition has the purpose of salvaging marriage (family), an indispensable institution not only in agrarian ancient Israel but also in most cultures, societies and in every age. The family is the building block of every society and its stability cannot be toiled with. This motivation assumes more significance in the face of today’s ‘sexual revolution’: a revolution that is observable in recent developments and fast growing trends about the perception of genital sex.⁵ The contemporary attitude to sex is shifting from the traditional conservative approach to a new openness to genital sex. Nowadays children are taught sex education.⁶ There is growing number of novels, books and films on sex. This unprecedented sexual preoccupation and awareness is leading to a radical cultural change of attitude towards sex. For instance, some hitherto sexual prohibitions are today in some societies treated as things-of-the-past. Notably, adultery remains one of the few sexual prohibitions that is still respected and observed in almost every society. This gives the study of adultery in the Hebrew Bible (in relation to other sexual prohibitions) a pride of place in the contemporary society. In the face of the ‘sexual revolution,’ there is renewed interest in what the Bible says about sex. More people are asking the questions: What does the Hebrew Bible say about adultery? How does the Hebrew Bible treat culprits of adultery? Can the Hebrew biblical understanding of adultery help foster marital fidelity and sexual fairness today? This work will provide critical answers to these questions and more. In this connection, our study will offer a balanced and unbiased conception and understanding of adultery in the Hebrew bible. This will also help correct some misconceptions of the Hebrew biblical notion of adultery in some recent publications. In addition, the understanding of how Hebrew Bible/Old Testament perceives and treats adultery could foster sexual justice among the contemporary married people and Christians.

1.1.3 Previous Studies of the Hebrew biblical understanding of

Adultery: A Brief Survey

Previous scholarship on adultery in the Hebrew Bible can be broadly grouped under three headings: (a) studies focusing only on the punishments for adultery; (b) authors who under the influence of the ‘sexual-revolution’ have embarked on re-interpreting the biblical perception of sexual prohibitions; (c) scholars who advocate a more comprehensive approach to adultery (beyond the boundaries of biblical laws). We now turn to the first group.

(a) Studies focusing only on the punishments for adultery: Some studies on adultery have dwelt only on punishments for adultery or the comparison between adultery and other biblical sexual prohibitions. To this group belong the works of Robert Gordis,⁷ Carolyn Pressler⁸ and James E. Miller.⁹ Their studies deepened our understanding of the punishments for adultery in the Hebrew Bible. For example, Gordis’ brief article On Adultery in Biblical and Babylonian Law: A Note focuses solely on Hebrew biblical punishment for adultery. Remarkably, the article looked beyond biblical law in its exploration of biblical punishments for adultery. Nonetheless, it does not say anything about the definition of adultery in the Hebrew Bible.¹⁰ Miller focuses on the characterization of adultery vis-à-vis incest in the Genesis narratives. He concludes that the sexual taboo against adultery in J’s Genesis is so strong that the audience and the source traditions would not allow actual occurrences within the fundamental narratives of the culture, especially when the blood-line is involved. Instead incest is allowed in the same narrative but with grave words of rejection, disapproval and condemnation.¹¹ In other words, adultery and the implications thereof are more heinous than that of incest. In her book, The view of Women found in the Deuteronomic Family Laws, Carolyn Pressler explores in details the laws concerning adultery in Dt 22:13-29.¹² I really appreciate her detailed study of these adultery laws, but her research focus does not allow her to go beyond them in the study of adultery in the Hebrew Bible.

Other scholars in this group engage in the comparison between biblical laws on adultery and other ancient Near Eastern adultery laws. To this group belong Anthony Philip, Bernard Jackson,¹³ Moshe Greenberg,¹⁴ and Pnina Galpaz-Feller.¹⁵ Some of these scholars, including Philip and Galpaz-Feller, argue for the uniqueness of Hebrew biblical punishments for adultery from their ancient Near eastern (ANE) counterparts,¹⁶ while others, such as Jackson, support the view that biblical punishments for adultery are to a large extent identical with other ANE adultery laws.¹⁷

Without prejudice to the research choice of these scholars to dwell only on biblical punishments of adultery or the comparison between punishment for adultery and other sexual prohibitions, it is clear that they left the definition of adultery out of consideration. They are only interested in Hebrew biblical punishments of adultery. In other words, the holistic definition and understanding of adultery in the Hebrew bible, to my knowledge, remains to be fully worked out.

(b) Authors who have embarked on re-interpreting the biblical treatment of sexual prohibitions in general: From the outset, we note that these scholars are not solely interested in adultery in the Hebrew Bible but in the treatment of all sexual prohibitions in the Bible. This tendency of reinterpreting biblical sexual prohibitions became widespread from the year 2000 onwards. It is clearly the product of the influence of post-modernity and the ‘sexual revolution.’ These scholars (often non-exegetes) seek to ‘liberate’ the bible from its misinterpretation by the moral authorities. The majority of these scholars are not biblical scholars but scholars from various disciplines united by their determination to communicate their convictions about the biblical treatment of human sexuality to all (biblical scholars, Christians and beyond). As a result some of them engage in what might be described as a sociological approach to the bible¹⁸ and are selective (not holistic) in their biblical studies. Their intent is to ‘correct’ the wrong impressions about the use of human sexuality created by various moral authorities. To this group of scholars belong Francis D. Ritter,¹⁹ Tom Gruber,²⁰ J. Harold Ellen,²¹ Michael Coogan,²² Roy B. Blizzard,²³ and Raymond J. Lawrence.²⁴ I will give an example of their ‘re-interpretation’ of sexual prohibition in the bible with Francis D. Ritter’s book Sex, Lies, and the Bible: How Human Behavior is controlled Through the Corruption of the Bible. In this work, Ritter wrestles with those he calls controllers of human sexuality. Some of the questions he raises include: Why did so many states, nations, and religions outlaw something that was God-given drive? Why were we being controlled through our sexuality?²⁵ In his study of adultery, he briefly focuses on the Decalogue and ‘adultery-alluding’ biblical narratives and concludes that adultery is defined as one spouse having sexual activity outside of the marriage without the knowledge and consent of the other spouse.²⁶ According to him, the emphasis in this definition is not the extramarital sex but the acts of lying, cheating and breaking of the marriage trust that accompany all acts of adultery.²⁷ In this way he condemns the moral ‘controllers’ prescription that it is adultery for a man as well as woman to have sexual relationship with a person other than the legal spouse.²⁸ Similarly, Tom Gruber in his book What the Bible ‘Really’ Says about Sex focuses on separating the real teaching of the Bible from "what many people think the Bible says about adultery."²⁹ In sum, we note that each member of this group of scholars squeezes the Hebrew biblical concept of adultery into a particular mould, an approach that is anything but satisfying and convincing. In addition, their scanty treatment of adultery as one of the many biblical sexual prohibitions does not permit them the needed space and time to delve deep into the treatment of adultery in the Hebrew Bible. Moreover, since their focus is on sexual prohibitions in the bible vis-à-vis everyday life, their target is not an exhaustive and holistic treatment of adultery (or any Hebrew biblical sexual prohibition).

(c) Scholars who advocated a more comprehensive approach to adultery beyond the biblical laws. These are scholars who have realized the weakness of over-dependence on Hebrew biblical laws in the study of adultery in the Hebrew Bible. In his investigation of adultery, for instance, McKeating advises that one needs to be very careful in interpreting the evidence provided by laws. We cannot simply read off our assessment of a society’s ethical values from the laws which it produced (or rather, from the laws which happen to have been preserved for us).³⁰ To arrive at a comprehensive study of adultery in the Hebrew Bible, one should not only investigate the law (a record of the societal ideal), but also the actual events and life in the society that demonstrate how people actually lived (biblical narratives/stories). It is a combination of these two that gives a balanced picture of the understanding of adultery in the Hebrew Bible.³¹ In this way McKeating points out the grave danger in relying exclusively on the legal code’s depiction of adultery. But in spite of his interesting suggestions, he still stops short of delving into the definition of adultery in the Hebrew Bible. In his article, he focuses on punishments for adultery. Hence, McKeating gives us a blue print for a comprehensive investigation of Hebrew biblical concept of adultery but could not implement it himself.

Another author in this group is Hilary Lipka whose work is in a sense very relevant to this study. In her book Sexual Transgressions in the Hebrew Bible which focuses on all the sexual offences in the Hebrew Bible, she asserts that in order to gain as complete and accurate a picture of the conceptualization of sexual transgression in ancient Israel as is possible, it is essential that we not only use all of the available evidence but that we also do not privilege some biblical genre over others.³² In her work, she actually tries to implement this suggestion. For example in her investigation of adultery, she not only studies the biblical laws on adultery but also the narrative, prophetic and Wisdom literature as well. Nonetheless, her primary focus is on the characterization of adultery (and other sexual offences) as either transgression against religious or communal or personal boundaries.³³ According to her, adultery is characterized in biblical legal collections as a transgression against religious and communal boundaries. Transgression against religious boundaries implies the belief that sexual relations with certain people or under certain circumstances poses a threat to the order of the universe.³⁴ Sexual intercourse here plays a role in maintaining the cosmic order. There is the need, therefore, to observe all the regulations and prohibitions associated with it. In addition, adultery is regarded as a transgression against communal boundary because it is a sexual act that violates the right of one or more members of the community and attracts community sanctions (Prov.5.3-23; 6.20-35).³⁵ Due to space constraint, she narrowed her consideration of adultery in narrative, prophetic and wisdom texts to some representative texts (Gen. 12. 10-20; 20.1-18; 26.6-11; Hos. 4.1-3; Ezek. 16.1-43; Prov.5.3-23; 6.20-35). She further made brief allusions to some passages to support her conclusions.³⁶ Although Lipka may not be exhaustive in her discussion of adultery, her work offers valuable insight into the conception and implication of adultery in the Hebrew bible. Particularly helpful is her intent on presenting a good overview of adultery in the Hebrew bible. In this sense, her work is a good help to the present research. But, unlike Lipka whose target was the classification of adultery and other sexual prohibitions in the Hebrew bible either as sexual prohibition against personal boundaries, communal boundaries, or religious boundaries, the present work is focused on the holistic understanding of adultery in the Hebrew bible and its consequences for the culprits and the indirect implications for the contemporary society.

Another author in this group is David Noel Freedman. In his book The Nine Commandments he provided an interesting overview of the basic conception of adultery in the Hebrew Bible.³⁷ He briefly touches many parts of the Hebrew Bible and does provide a short definition of adultery in the Hebrew Bible: Adultery in the Hebrew Bible consists of sexual relations between a married woman and any man other than her husband. The marital status of the man is of no concern. Also biblical adultery requires sexual intercourse. Without that whatever the consenting couple does is not adultery.³⁸ However, since his book focuses on uncovering the pattern of Israelites’ breaking of their covenant with YHWH (the commandments) and the punishment (thereof), his treatment of adultery is only at the margin of his studies. He devotes a mere eleven pages to the topic. Though his study of adultery touches most parts of the Hebrew Bible, it can best be described as a very brief bird’s eye view of adultery in the Hebrew Bible.

Another work in this category is Marsman’s book, Women in Ugarit & Israel: Their Social & Religious Position in the Context of the Ancient Near East.³⁹ As the caption indicates, the book dwells on the social and religious position of women in the ANE. In her work, which is a master piece for understanding the social and religious status of women in ANE, Marsman treats adultery as one of the reasons for divorce. Within the nineteen pages she devotes to adultery in her work, she provides us with a brief overview of adultery in the Hebrew. Her study of adultery does touch various parts of the Hebrew Bible – legal code, the Wisdom book, biblical narratives – but does not provide detailed and indebt study of the concept. Since she treats adultery as a reason for divorce in Hebrew Bible, it is understandable that she does not have much space for holistic investigation of adultery in her work. Hence, to my knowledge, an in-depth focus on the holistic meaning of adultery in the Hebrew Bible, from exegetical perspective remains to be worked out. There is still need for a comprehensive attempt at understanding the Hebrew biblical concept of adultery.

While drawing strength from the foundations laid by the aforementioned works, this book attempts a comprehensive understanding of adultery in the Hebrew Bible. Furthermore, by giving equal attention to all biblical books, our research departs from a hitherto unbalanced overemphasis on the biblical laws of adultery by some scholars in their study of adultery often focusing on the punishments for adultery.

1.1.4 Academic Relevance of the Present Study

The present study is an academic exploration of the Hebrew biblical concept of adultery. Its contribution has a strong theoretical and academic undertone. It makes an academic and theoretical contribution to biblical studies by exploring a holistic understanding and definition of adultery in the Hebrew Bible. Bearing this in mind, our research will attempt an in-depth understanding of adultery in the Hebrew Bible, focusing mainly on its meaning in various biblical books and genres (which is often taken for granted), its punishments and the implications thereof. Our assumption is that a combination of the conception of adultery and its punishment, derived from the whole Hebrew Bible will give us a fuller picture of this concept. So the provision of holistic understanding of adultery in the Hebrew Bible will be the unique contribution of this research. In this regard, this work is a good resource material for students and scholars working on the understanding and use of human Sexuality in the Hebrew Bible. This study is also a good stepping stone for scholars engaging in comparative study of the Hebrew biblical concept of adultery vis-à-vis other sexual prohibitions in the Hebrew Bible, or the concept of adultery in other ANE cultures/contexts or even the contemporary concept of adultery etc.

1.2. METHODOLOGY

The nature and purpose of our research makes us abstain from historical-critical investigation and opt for synchronic exegetical approaches to Hebrew biblical texts. This work, therefore, will not explore the historical background and redaction debates of the individual biblical books to be studied. It concerns itself primarily with Hebrew biblical texts in their final form. It acknowledges the world behind the text but investigates the world within the text. Such a synchronic reading does not supersede a diachronic reading, but builds on its results. In other words, this work take cognizance of the results and fruits of diachronic studies of the texts in question but engages the text synchronically. In doing this, a number of synchronic exegetical approaches are employed – semantic analysis, linguistic analysis, and narrative criticism.

1.2.1 Semantic Analysis

Semantic analysis is from the Greek - ‘semantikos.’⁴⁰ It deals with word meanings, and changes in meanings…⁴¹. Although Semantic analysis as a scientific method has its history in a logic-philosophical tradition derived from the Stoics (about 300 BC to 200 AD), it has in recent time gained wide acceptance in different disciplines and areas of studies.⁴² Basically, semantic analysis is the study of the possible meanings of a word in various literary texts and contexts. In this research, it is a search for the semantic range (possible meaning of a word) and sematic field (the overlapping meanings) of the Hebrew root 70145.png in its various occurrences in Hebrew Bible.⁴³ Based on the need for deeper nuance of the Hebrew root 70261.png , we will employ the following terms ‘literal adultery’ and ‘metaphorical adultery’ for describing the Hebrew root 70263.png . The latter is further divided into ‘linguistic’ and ‘non-linguistic metaphor’ and ‘political adultery.’ Here a few clarifying notes on what we mean by metaphor and its sub-division into ‘linguistic’ and ‘non-linguistic are in order.

1.2.1.1 Metaphor

1.2.1.1 Metaphor: Lakoff and Johnson, following contemporary cognitive-linguistic views, explain that the essence of metaphor is understanding and experiencing one kind of thing in terms of another.⁴⁴ In this study, we use this cognitive-linguistic description of metaphor. In this regard, Jindo’s further explanation of the cognitive-linguistic view of metaphor is very helpful. He explains that, "when one conceptual domain is understood in terms of another, we have a conceptually integrated configuration, which is called a metaphorical concept. It is this concept that is manifested in metaphorical verbal expressions. The conceptual domain whereby we understand another domain is called a source domain, and the conceptual domain that is understood by this source domain is called target domain. When the target domain is understood in terms of the source domain, there is a set of systematic correspondences between these two domains […] these correspondences are called mappings.⁴⁵ In this work, we perceive literal adultery as the source domain for metaphorical adultery (target domain). This is rooted in the perception of YHWH’s covenantal relationship with Israel as marriage in prophetic books (Hosea, Jeremiah and Ezekiel). As in human marriage, the relationship between YHWH and Israel is undergirded with love and trust. In these prophetic books, there is a perceived parallel between the way YHWH relates to Israel and the way a human Israelite husband relates to his wife. As Weems explains, just as an ordinary Israelite husband has the upper hand in his relationship with his wife, so does YHWH in his dealings with Israel. The prophetic books perceive parallels between the measures husbands took to chastise wives and the measures God took to correct Israel. They signified Israel’s reproach and disgrace by drawing parallels with horror and shame attached to a woman who committed adultery.⁴⁶ We immediately add that the parallel between YHWH’s marriage to Israel and that between human husband and his wife is not hundred percent. As Doyle explains, an essential dimension of metaphor is the distinction (isotopic) between the primary domain (‘primary subject’ [for Max Black]) and the target domain (‘secondary subject’ [for Black]). Where there is no distinction in isotope one is probably dealing with simple comparison or simile. The term isotope refers to a sector of vocabulary associated with a particular semantic field."⁴⁷ An example of the difference between YHWH’s relationship to Israel and that of an Israelite human husband and wife is underlined by YHWH’s unflinching readiness to forgive his unfaithful wife, Israel. In spite of Israel’s idolatry, YHWH never banished Israel forever. YHWH’s unflinching love is not paralleled by a human husband’s love for his wife.⁴⁸

In this work, the concept of metaphor is sub-divided into ‘linguistic’ and ‘non-linguistic metaphor. This subdivision is borrowed from Halbertal and Margalit who made a distinction between linguistic and non-linguistic metaphors. Linguistic metaphor refers to linguistic-metaphorical representations of God. Non-linguistic metaphor refers to visual or physical representations of God: for instance ‘a rock’. In our research, we will employ these terms - linguistic and non-linguistic metaphors - but with new meanings. The term ‘linguistic