Ružica Ljubičić

The narrative of Tamar’s rape, recorded in chapter 13 of the Second Book of Samuel, represents one of the earliest biblical depictions of sexual violence within familial relationships. Tamar, the daughter of King David, is a victim of rape by her half-brother Amnon. This act not only violates her personal integrity but also exposes the power dynamics within what was then the most prominent family. Following the trauma of sexual violence, Tamar becomes socially isolated, and her suffering remains unacknowledged and unprotected. This story provides a foundation for examining sexual violence, particularly within families, as well as the role of legal and social structures that permit such crimes. In this text, we analyze Tamar’s character and her experience through the biblical narrative, the lack of support she received, and a feminist perspective. We also explore the responses and protective mechanisms that religious communities offer to victims of sexual violence.

The Status of Women in the Old Testament

Women in biblical times, as portrayed in the Old Testament, were often treated as property and valued primarily for their reproductive roles. Their social status was tied to a man, whether their father or husband. In cases of rape, a woman was considered disgraced and would lose her social standing, which she could only restore if her rapist married her (Malul, 2009: 9). According to Deuteronomy: If a man rapes a virgin who is not betrothed, he must pay fifty shekels of silver to her father and marry her (Deut. 22:28–29) (Clements, 1994). This raises questions about why laws failed to prevent violence and why they were strict yet ineffective (Jones, 2013: 3). In practice, women were often placed in subordinate positions.

This relationship, rooted in women’s subjugated roles within the family, is evident in biblical depictions. Don Marinko Vidović, a Catholic priest and professor at the Faculty of Catholic Theology at the University of Split, has studied violence against women and their status in the Bible. In his article „Violence Against Women in the Bible“ (2007), he points out that women in biblical narratives appear only once they reach sexual maturity, implying their readiness for marriage and childbearing. This approach illustrates how women were valued in relation to men: a man could desire a woman, marry her, exploit her, and then discard her. Before reaching sexual maturity, women were portrayed solely as daughters, emphasizing their dependence on their fathers and confirming their subordinate status within the patriarchal system (Vidović, 2007: 109).

What Do We Know About Tamar and Her Background?

King David (circa 1040–970 BCE) was the second king of the united Israelite kingdom and one of the most significant historical figures in the traditions of Judaism, Christianity, and Islam. As a military leader and politician, he united the Israelite tribes, established Jerusalem as the political, cultural, and religious center, and planned the construction of a temple dedicated to God. During his reign, Israel experienced a period of political stability and strength. The Bible describes David as a man after God’s own heart (1 Sam. 13:14), symbolizing his faith and repentance despite his flaws. He is traditionally regarded as the author of the Psalms, spiritual songs that express praise to God and a longing for His presence (Alter, 1999; Rusan, 2016). One of the most famous moments in David’s life is his victory over Goliath, which symbolizes the triumph of faith over seemingly insurmountable odds. David’s legacy includes political stability, spiritual influence through the Psalms, and his undisputed significance in the religious traditions of the three monotheistic faiths (Rusan, 2016).

Among his children, Tamar is the only daughter of King David explicitly mentioned in the Bible. Little is known about her. Her mother, Maacah, was the daughter of Talmai, king of Geshur, and Tamar’s brother was Absalom. The Bible describes Tamar as a young woman who wore a richly ornamented robe, typical of royal virgin daughters of the time (2 Sam. 13). Rabbinic literature states that Tamar was King David’s biological daughter, born to a captive woman who became his wife after converting from paganism. This woman later gave birth to Absalom as well (Adelman, 2021).

As the daughter of a king, Tamar likely enjoyed certain privileges associated with belonging to the royal family. She was raised according to Jewish laws, which emphasized preserving family honor and adhering to the strict social norms imposed on members of David’s dynasty (Frymer-Kensky, 2002; Adelman, 2021). However, her class status did not protect her from rape. Despite her high position, Tamar was not spared from sexual violence, and her status as the king’s daughter became irrelevant after she endured trauma and withdrew from public life. The story of Tamar’s rape reveals how social and familial hierarchies could not prevent her suffering, further highlighting the powerlessness of women within patriarchal society.

The Biblical Account of Tamar’s Rape

In 2 Samuel 13, the story of Amnon, King David’s son, falling in love with his half-sister Tamar is described. Amnon was so tormented that he made himself ill because of his sister Tamar (2 Sam. 13:2). Tamar was a virgin, and Amnon believed it was impossible to have any kind of relationship with her because she was unmarried (2 Sam. 13:2). Amnon’s friend Jonadab, the son of David’s brother Shimeah, suggested that he pretend to be ill so that he could ask his father, David, to send Tamar to prepare food for him (2 Sam. 13:5). Amnon followed this advice, and King David sent Tamar to visit Amnon and prepare a meal for him (2 Sam. 13:7–8). When Tamar arrived at Amnon’s house and prepared the meal, Amnon, after dismissing everyone else from the room, demanded that she bring the food to his bedroom (2 Sam. 13:10). When she brought it to him, he seized her and said, “Come, lie with me, my sister.” Tamar responded, „No, my brother! Do not violate me, for such a thing is not done in Israel; do not do this outrageous thing. As for me, where could I carry my shame? And as for you, you would be as one of the outrageous fools in Israel. Now therefore, please speak to the king, for he will not withhold me from you“ (2 Sam. 13:11–14). Despite her pleas, Amnon overpowered and assaulted her. After the assault, Amnon developed a deep hatred for Tamar (2 Sam. 13:15). He ordered his servants, Put this woman out of my presence and bolt the door after her! (2 Sam. 13:17). Tamar then put ashes on her head, tore the ornate robe she was wearing, placed her hand on her head, and went away, crying aloud as she went (2 Sam. 13:19). Her brother Absalom asked her, „Has your brother Amnon been with you? Be quiet now, my sister; he is your brother. Do not take this thing to heart“ (2 Sam. 13:20). Tamar remained desolate in her brother Absalom’s house, unmarried. This violent act led to further conflicts within King David’s family.

Tamar’s NO!

In the article „Rape in the House of David: The Biblical Story of Tamar as a Resource for Transformation“ (2004), African biblical scholar Gerald West and his collaborators analyze Tamar’s resistance to the violence she endured, highlighting her determination and the arguments she made in an attempt to prevent the crime. Tamar’s objections, expressed through a series of clear and morally powerful statements, serve as an example of resisting injustice within a patriarchal society. Tamar first loudly and decisively rejects Amnon’s intentions with the words, „No!“ (2 Sam. 13:12–13), which should, in itself, have been sufficient to halt any further attempt. She then reminds him that he is her brother, appealing to familial bonds and moral norms that make such an act even more reprehensible. She explicitly emphasizes her unwillingness to participate in the act, making it clear that she is being coerced. Tamar also invokes cultural heritage and laws that Amnon, as a member of the Israelite community, is obliged to respect, pointing out that his intentions are wicked and unjust.

As a final effort, Tamar suggests the possibility of marriage between them, which, though deeply undesirable, might at least mitigate her shame to some extent and provide her with social protection. Despite her clearly articulated opposition and rational arguments, Amnon disregards her voice and uses his physical superiority to commit violence. West and his collaborators emphasize that Tamar’s voice symbolizes resistance and an attempt to preserve personal dignity within power structures that systematically marginalize her (West et al., 2004). Through this analysis, Tamar’s story is recognized as a valuable biblical resource for promoting social transformation and raising awareness about the issue of sexual violence against women.

Causes and Consequences of Sexual Violence

The causes of sexual violence often include societal norms that support inequality, psychological factors such as lust and manipulation, and the inaction of institutions that should protect victims. The consequences of this violence are profound and long-lasting, affecting both the victims and society as a whole.

In the article „A Biblical, Psychological, and Moral Analysis of the Rape of Tamar in 2 Samuel 13: A Pastoral Response“ (2018), Noel Woodbridge and Callie Joubert analyze Tamar’s story. Amnon, who feels obsessive lust toward Tamar, mistakenly interprets it as love. Due to three obstacles—Tamar being a virgin under family supervision, the prohibition of incest, and the restrictions on her privacy imposed by societal rules—Amnon becomes frustrated. Following the advice of his friend Jonadab, he pretends to be ill, which leads to Tamar being brought to his home. Tamar’s moral principles force her to firmly reject Amnon’s demands, but despite this, he rapes her, showing indifference to the consequences. Afterward, he brutally throws her out of the house, further deepening her trauma. Although King David is enraged by the crime, he takes no concrete action against Amnon, thereby deepening the injustice Tamar experiences. Two years later, her brother Absalom avenges her by killing Amnon. The authors conclude that Tamar’s story exposes systemic injustice toward victims and points to the dangers of lust, manipulation, and passivity, as Tamar becomes a victim of both familial and structural violence, with no protection (Woodbridge & Joubert, 2018).

Isolation and Lack of Support

After the rape, Tamar goes to live with her brother Absalom, where she remains in seclusion, symbolically and literally losing her voice in the biblical text. Without support, her life is reduced to withdrawal from public life, further marginalizing her. The absence of societal and familial protection highlights the intertwined connection between female honor, family relationships, and the broader social context in which sexual violence is not only unpunished but often concealed.

Feminist theologian and professor of the Old Testament at the University of Graz, Irmtraud Fischer, in the article „Sexual Harassment in the Bible #ThemToo“ (2023), emphasizes that concealing sexual violence is not a solution, although it is often practiced in patriarchal societies to preserve family honor. Tamar portrays Amnon’s crime through symbolic gestures—placing ashes on her head, tearing her clothes, and loudly expressing her pain and despair. According to Fischer, these actions clearly demonstrate her determination not to conceal the violence, despite societal expectations. Fischer notes that this biblical narrative is often interpreted with a degree of understanding toward the men who conceal crimes to preserve family reputation. Tamar, on the other hand, acts within the framework of the laws and traditions of her time, knowing what is morally right and what is not. Although she understands that society considers her defiled, she refuses to remain silent and thus further sacrifices her own integrity to protect the family’s reputation (Fischer, 2023: 259–261).

In this context, biblical depictions of women often do not reflect their personal worth but raise questions about the strict rules that define honor and women’s roles within the family. Vidović emphasizes that although the Bible assigns the primary task of protecting a daughter’s honor and well-being before marriage to the father, biblical texts do not provide examples of such behavior. The author specifically notes that two significant biblical figures, Jacob and David, did not protect their daughters who survived sexual violence. Furthermore, Vidović points out that biblical storytellers do not present women, especially daughters, as individuals who deserve dignified treatment in society. They are portrayed exclusively as the property of their fathers or husbands (Vidović, 2007: 111). The author elaborates on the complexity of the issue of women’s honor, explaining that virginity is not only a physical integrity of a woman (virgo intacta) but also a symbol of her social status, belonging to her father, and potential for marriage. According to the author, men’s interests are projected onto women, and in Tamar’s case, a conflict between father and son arises. The interests of power and politics define the framework of sexual violence, while Tamar remains a pawn in the dynamics of intrusion into the father’s ownership and influence (Vidović, 2007: 123).

It is important to analyze the moment when Tamar loses her voice, or when she stops being mentioned in the Bible, as this moment marks dehumanization and stigmatization within the narrative. After being raped by her half-brother Amnon, Tamar is forced to live in isolation, and her life becomes a testament to the patriarchal structures that silence women’s voices. Gabrielle Isaac-Herzog, in her article „From Handmaids to Princesses: How Identity and Politics Impact Definitions of Biblical Rape“ (2022), emphasizes Tamar’s „privileged“ position compared to other women who were often cast out of their families or sold. Although she is an innocent victim, Tamar is silenced, and her silence becomes a tool of patriarchy, depriving her of justice and harming other women (Isaac-Herzog, 2022).

Feminist Reconstructions of Tamar and Women in the Bible

The theme of Tamar’s rape in 2 Samuel in the biblical text represents a significant emotional and social issue that surpasses its historical meaning, becoming a space for analyzing power, patriarchy, and trauma. In the context of biblical narratives, various contemporary feminist theologians and theorists use Tamar’s story as a framework for reinterpreting female suffering, suppression, and empowering the voices of victims within patriarchal structures. Juliana M. Claassens, a professor of biblical studies, in her chapter „Trauma and Recovery: A New Hermeneutical Framework for the Rape of Tamar (2 Samuel 13)“ (2016), applies trauma theory to emphasize the importance of Tamar’s voice, which was ignored during the rape. Claassens argues that her voice is crucial for acknowledging the reality of what happened to her, as it allows Tamar’s experience to emerge from the shadow of trauma. In this context, Tamar becomes the subject of her narrative, and her speech enables healing and recognition of her suffering. A similar approach is taken by Elizabeth Hands, a professor of theology, in her article „The Death of Amnon“ from the collection Nature’s Ban: Women’s Incest Literature (1996). Through the analysis of incestuous relationships, the author demonstrates how female characters are shaped within such norms, but she also seeks to amplify women’s voices, enabling them to fight for their dignity and justice. Both authors, Claassens and Hands, highlight the importance of recognizing and empowering female voices in patriarchal narratives, allowing victims to fight for their justice and integrity. This approach also recognizes trauma as a vital element in the process of liberation, where the victim’s voice acknowledges and names the abuse with the correct terminology.

Tracy Hansen, a professor of pastoral theology, in her work points out the similarities between Tamar’s story and contemporary cases of rape within family structures. Hansen highlights key connections, such as familiar perpetrators, the silence of authorities regarding rape reports, and the grieving process through which the victim passes. Her interpretation allows readers to identify with Tamar as a victim, drawing attention to contemporary challenges in understanding violence, with a focus on family dynamics and violence (Hansen, 1992). Her approach builds on the work of Cheryl Exum, a professor of biblical studies, who analyzes female rape victims in biblical narratives (Exum, 1993). In her book Fragmented Women: Feminist (Sub)versions of Biblical Narratives, she shows how biblical texts often do not focus on the voice of the victims but erase them, reflecting similar societal issues regarding the approach to violence victims, such as minimizing their experiences and undermining their voices.

Tiana Bosman, a scholar in the field of theology and biblical studies, in her article „Domestic Violence in the Old Testament and During the COVID-19 Pandemic: A Question of Identity“ (2021), expands the analysis, claiming that there are three abusers in Tamar’s story: Amnon, Absalom, and her father David. This approach connects the family framework with patriarchal principles, showing how power in the family mirrors a mechanism that allows the perpetuation of violence in both family and broader contexts. Rachelle Gilmour, a professor of theology and feminist studies, in her work „But He Would Not Listen to Her: Revisiting the Story of Tamar in 2 Samuel 13.5“(2016), also emphasizes the importance of the family structure from a feminist perspective. Gilmour argues that Tamar’s story does not attempt to break the patriarchal system, nor does it create the illusion of her safety within it. Tamar remains unprotected, and her story becomes a symbol of the cruel reality in which women are far from safe.

How Religious Communities Treat Victims

Today, religious communities are confronted with the challenge of interpreting sexual violence, especially in the context of its deep effects on victims and the influence religious authorities have in the recovery process. While churches theoretically condemn sexual violence as morally and religiously unacceptable, in practice, questions often arise regarding responsibility and reactions to violence within religious communities. Patriarchal hierarchies reflect entrenched views on the role of women and male dominance. This gives rise to various myths that enable and support sexual violence (Knickmeyer et al., 2010). This system often directs the response of religious communities toward shared responsibility between the victim and the perpetrator, which significantly complicates addressing abuse and hinders the recovery process.

Women who are victims of violence often seek help within church communities, as they look for understanding and support there. According to research findings, women prefer to seek help within their religious community, and this is often the first place where they acknowledge the violence and ask others to believe them (Damron & Johnson, 2015: 5). However, religious communities need to work on developing a sensitive approach. Reports of sexual violence are not attacks on religion or religious teachings but point to the need to question the causes of violence and confront trauma. If religious leaders react defensively or antagonistically, they unconsciously support myths about rape and further complicate the recovery process for victims. The culture of concealing violence within religious communities has not yet been fully overcome. Victims face additional problems, especially when they are not provided with emotional support or when their confessions are dismissed or minimized (Ames, 2015). Furthermore, it is necessary to analyze specific attitudes rooted in religious traditions, such as those related to penance, guilt, obedience, and sacrifice, as these can negatively impact the victims’ ability to free themselves from the emotional and psychological consequences of abuse.

Voices Found

The story of Tamar’s experience of rape can serve as a warning about sexual domestic violence, which, unfortunately, still affects many women and girls today. Numerous victims face violence from close family members—fathers, grandfathers, brothers, and even their own husbands. What should be a safe and warm family environment often turns into a cyclical hell of constant violence, where the feeling of shame paralyzes victims and prevents them from speaking out about their experiences.

Although Tamar did not directly speak about her trauma, her act of sprinkling ashes and tearing her dress becomes a symbolic message about how emotions and suffering can be expressed in other ways. This example can serve as inspiration for women who are facing violence, giving them the strength to recognize the importance of confronting their traumas instead of repressing them.

As members of society, we are responsible for building support networks for women who dare to report violence, as the path to reporting is far from easy. Confronting sexual abusers, especially when they are family members, can be incredibly difficult and emotionally draining. Nevertheless, it is important to motivate women not to remain silent about their wounds, but to focus on healing and justice. Shame and guilt should never be burdens that victims carry. It is crucial to point out the legal responsibility of institutions to bring rapists to justice and to direct the social discourse of condemnation toward them, rather than further stigmatizing the victims. Awareness must be raised about the importance of encouraging women to speak about their experiences and creating safe spaces where they will feel supported and protected. Additionally, efforts should be made to eliminate the shame and guilt that society often assigns to victims, focusing instead on education and prevention of sexual violence to create a safer and fairer community for all.

LITERATURE

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