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Phyllis Trible in Texts of Terror: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress, 1994), p. 79, speculates that the concubine may have still been alive at the time of her dismemberment. In this, she echoes Robert Polzin, Moses and the Deuteronomist (New York: Seabury Press, 1980). This is possible, but not relevant to my point. But see Judges 20:5.
This translation of the verse has been questioned because it can be used to deny equality to women. Instead of “a helper fit for him,” a better translation might be, “a power equal to him,” See R. David Freedman, “Woman, a Power Equal to Man,” BAR 09:01.
We should note that by using only cherubim, Solomon’s designers are quite restrictive even in the use of non-objectionable mythological images. Mesopotamian kings, in contrast, outfitted their temples and palaces with a whole array of anthropomorphic, zoomorphic and winged creatures with names such as lahmu, mushhushu, aladlammu, lamassu, shedu, and even karibu (cherubim). So even in breaking the taboo on images, Solomon practiced great moderation.
