This work is a useful introduction to feminist interpretations of the OT with a special focus on the interpretations of Genesis 1–3. The study originated as a PhD thesis but is, nevertheless, fairly accessible even for those who have no expertise in feminist studies. The work evaluates the contribution made by feminist approaches to the interpretation of the biblical text but it does not seek to deal with all the philosophical and theological issues raised by feminism.

The first chapter is not specifically about feminist interpretation but introduces hermeneutical and methodological issues raised by OT scholars. The author concludes the chapter with his own proposal about methodology. He advocates a synchronic approach informed by an awareness of ‘the historical, social, cultural and religious milieu in which the text was shaped’ (24).

Chapter 2 is a survey of the history of feminist reading, tracing their progress from the gender controversies of the 18th and 19th centuries in America to the recent ‘feminist reawakening’ from 1970 to the present. The survey shows that feminist interpretation began before modern hermeneutical methods and employed unscientific approaches. Now, however, outstanding scholars are representing feminism using the most recent scholarly methodologies. Abraham shows clearly that ‘Feminist scholarship is a thoroughly complex hermeneutical approach which adopts various methods and perspectives both on the text and its interpretation’ (42).

Chapters 3–5 form the core of the book and introduce three prominent feminist biblical scholars and their work: Phyllis Trible, Carol Meyers and Phyllis Bird. The author gives a brief résumé of the academic career of each scholar and this is a particularly useful feature providing helpful background information to readers who are unfamiliar with these authors. These three authors are chosen, not simply because of their prominence, but because they represent three distinct methodological perspectives. Literary approaches are represented by Trible’s work while Meyer represents social-scientific approaches and Bird advocates historical-critical methods.

The methodology of each scholar is introduced and the strengths and weaknesses of the respective approaches are discussed and evaluated. Each scholar’s own approach is considered and her hermeneutical of methodological presuppositions are highlighted. Abraham then shows how these different methodologies affect each scholar’s approach to the text of Genesis 1–3.

The author does not support one feminist approach to the exclusion of the others but he argues that each approach has some value in interpreting the text and he believes that a synthesis of methods will produce the best results.

The book covers a great deal of useful material and presents feminism in the fitting context of a social concern for the oppressed and undervalued. The author’s approach is informed by the situation in his home country, India, and he shows the inadequacy of western feminist approaches to address the issues faced by women in Hindu society. He also draws attention to the work of ‘black feminists’ who raise issues with their white counterparts about social and racial concerns.

The work gives a good introduction to the interpretation of Genesis 1–3 from a feminist perspective but it also introduces the readers to many of the main biblical and feminist scholars working on the biblical text.

---