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.
462 Gert T.M. Prinsloo
“positive†space. There are no defined boundaries between first-,
second-, or thirdspace. In a very real sense the one is the other (24).
II. The concept of “space†in the twl[mh yryv
1. Space in Psalms 120–134: an overview (25)
If space is defined as indicated in the previous paragraph, it
becomes one of the most important concepts in the twl[mh yryv. In fact
it is mentioned in every single poem (26). The spatial “story†of the
twl[mh yryv begins at a very low point in Psalm 120. A first person
singular petitioner describes his lived space as “in distress†(1a). He
lives amongst people of “lying lips†(2a) and a “deceitful tongue†(3b).
In terms of concrete, geographical space the poet laments the fact that
he “dwelled†(27) in “Meshech†(5a) and “lived†amongst the “tents of
Kedar†(5b) (28). These regions signify the northern and southern
extremities of the experience of being in exile. As binary opposites
they constitute a merism, emphasising the experience, any experience,
of being in exile and danger, far from the saving presence of
Yahweh (29). It is also hinted at in 6a-7b. The poet “lived†for “too
(24) FLANAGEN, “Ancient perceptionsâ€, 29.
(25) It is impossible to provide detailed exegetical commentary on every
poem in the collection. The content of the poems are discussed only in terms of
its relevance for the theme of this study.
(26) Hunter, Psalms, 253-254 acknowledges the importance of place in the
twl[mh yryv, but defines the term narrowly as geographical place. Therefore he
only recognises its presence in Pss 120; 122; 125; 132 and 134. DE LIAGRE BÖHL
– GEMSER, Psalmen, 172 indicate that twl[m in the superscript of all fifteen
psalms do not only refer to a concrete pilgrimage to Jerusalem, but also to an ab-
stract “moving up†from negative space towards positive space.
(27) ytrg emphasises the poet’s lack of legal status during his sojourn away
from home (cf. H-J. KRAUS, Psalms 60–150 (Augsburg – Minneapolis 1989)
424.
(28) Ëšvm refers to an area on the Upper-Euphrates (cf. Gen 10,2) near the
Black Sea northwest of Palestine (cf. D.M. WILLIAMS, Psalms 73–150 (The
Communicator’s Commentary XIV; Dallas 1989) 402). rdq refers to a Bedouin
tribe on the rim of the Syrian-Arabian desert southwest of Palestine. H. GUNKEL,
Die Psalmen (GHAT II/2; Göttingen 61986 [first published 1929]) 537 proposes
a literal interpretation of the terms, but emends Ëšvm to avm, geographically speak-
ing in the same area as rdq. KRAUS, Psalms, 424 regards the reference as sym-
bolic. The poet wants to emphasise that he “lived among barbarians†(cf. also
WILLIAMS, Psalms, 402).
(29) A. DEISSLER, Die Psalmen (Düsseldorf 1964) 490; MITCHELL, Message,
117-118; ZENGER, “Zion als Ortâ€, 102-103.