Alexander Rofé, «Defilement of Virgins in Biblical Law and the Case of Dinah (Genesis 34)», Vol. 86 (2005) 369-375
Seduction or rape of a virgin in the Biblical milieu did not signify her being
defiled. The Hebrew verb t-imme) (to defile) applied to married or betrothed
women only. The case of Dinah is an exception. In Genesis 34, it is stated three
times that Jacob’s daughter was defiled by Shechem (vv. 5.13.27). A plausible
explanation of this state of affairs is that Genesis 34 reflects the late, postexilic
notion that the idolatrous gentiles are impure which implies the prohibition of
intermarriage and intercourse with them (Ezra 9, 11-12). The concept of the
impurity of idolaters persisted in post-biblical literature. Thus, the assertion that
Dinah was defiled by Shechem betrays a late date of composition in respect of
this story. This confirms Kuenen’s hypothesis that Genesis 34 in its present form
is a late chapter, containing an anti-Samaritan polemic which originated in the
Restoration Community of the Fifth-Fourth centuries BCE.
The Role of Space in the twl[mh (Psalms 120–134)
yryv
The changing face of psalm studies over the past two decades or so
opens new avenues for the interpretation of the book (1). The traditional
focus upon the form and social setting of individual poems is expanded
to include the relationship between poems and the structure and intent
of the Psalter itself. Before this trend became fashionable Psalms
120–134 were already regarded as a single, interrelated collection
intended for use in the post-exilic community (2). A number of
studies (3) representing diverging exegetical perspectives (4) all draw
attention to similarities between the fifteen poems (5). However,
inadequate attention has been paid to the “story†(6) of the twl[mh yryv,
(1) D.M. HOWARD, “Recent trends in Psalms studyâ€, The face of Old Testa-
ment studies. A survey of contemporary approaches (Eds. D.W. BAKER – B.T.
ARNOLD) (Grand Rapids 1999) 329; N. FÜGLISTER, “Die Verwendung und das
Verständnis der Psalmen und des Psalters um die Zeitenwendeâ€, Beiträge zur
Psalmenforschung. Psalm 2 und 22 (Hrsg. J. SCHREINER) (FzB 60; Würzburg
1988) 325-329; E. ZENGER, “Der Psalter als Buch. Beobachtungen zu seiner
Entstehung, Komposition und Funktionâ€, Der Psalter in Judentum und Christen-
tum (Hrsg. E. ZENGER) (HBS 18; Freiburg – Basel – Wien 1998) 10-11.
(2) G.H. WILSON, The editing of the Hebrew Psalter (SBLDS 76; Chico
1985), 147. On the post-exilic date of Book V cf. WILSON, Editing, 227; M. MIL-
LARD, Die Komposition des Psalters. Ein formgeschichtlicher Ansatz (FAT 9;
Tübingen 1994) 38-39.
(3) L.D. CROW, The Songs of Ascents (Psalms 120–134). Their place in Is-
raelite history and religion (SBLDS 148; Atlanta 1996) 1-27; E. ZENGER, “Der
Zion als Ort der Gottesnähe. Beobachtungen zum Weltbild des Wallfahrts-
psalters Ps 120–134â€, Gottes Nähe im Alten Testament (Hrsg. G. EBERHARDT –
K. LIESS) (SBS 202; Stuttgart 2004) 85.
(4) For a discussion of the various approaches cf. CROW, Songs of Ascents, 1-
27; F.M.T. DE LIAGRE BÖHL – B. GEMSER, De Psalmen (Nijkerk 1968) 170-172;
ZENGER, “Zion als Ortâ€, 85-95.
(5) Cf. A.G. HUNTER, Psalms (Old Testament Readings; London – New
York 1999) 182-191, 229-248; T. WILLI, “Das twl[mh ryv. Zion und der Sitz
im Leben der «Aufstiegslieder» Psalm 120–124â€, Prophetie und Psalmen.
Festschrift für Klaus Seybold zum 65. Geburtstag (Hrsg. B. HUWYLER – H-P.
MATHYS – B. WEBER) (AOAT 280; Münster 2001) 156-157.
(6) Contemporary Psalms research looks for a “story line†running through
the Psalter (HOWARD, “Recent trendsâ€, 333). J. FOKKELMAN, Reading Biblical
narrative. A practical guide (Leiden 1999) 172-177 questions the traditional dis-
tinction between prose and poetry in Ancient Near Eastern literature. The appli-