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.
466 Gert T.M. Prinsloo
lost. And “all†is described in mythological terms as being “swallowed
alive†(3a), “engulfed by water†(4a), “swept over by a torrent†(4b)
and by “raging waters†(5b). These images are symbols of the power
of death, destruction, indeed of l/av] itself (41). Were it not for YHWH
enthroned in heaven (123,1) the petitioners would have descended into
the depths of lwav. But praise Yahweh (6a)! He “did not give us as prey
to their teeth†(6b). His presence made “escape†(7c) from death and
destruction possible, as a bird who has escaped from the “fowlers’
snare†(7a) (42). The poem ends with exactly the same words as in
Psalm 121,2ab. Help comes from Yahweh (8a) because his presence
brings about the meeting of heaven and earth. And as in Psalm 121 the
latter half of the poem suggests movement. Space is depicted in
dynamic terms: They are “like a bird escaping from the fowlers’ snareâ€
(7a); but “the snare has been broken†(7b) “and we have escaped†(7c).
This time, however, the journey is not merely from exile to Jerusalem,
but from death to life, from lwav to µymv!
Psalm 125 is parallel to Psalm 122 in the sense that “Jerusalem†is
explicitly mentioned. But here “Mount Zion†(1b) or “Jerusalem†(2a)
is an abstract, imagined entity, the symbol of the presence and
protection of YHWH (2b) (43). Those who “trust in Yahweh†(1a) can
experience the physical and emotional security of his presence. It
transcends time (2c) because YHWH “surrounds his people†(2b). The
first half of Psalm 125 thus describes abstract, positive public space.
In the second half of the poem the emphasis moves towards the
physical, imagined and lived space of those who trust him, of his
people. They are under the hegemony of the “wicked†(3a). However,
YHWH’s protective presence provides the assurance that “the sceptre
of the wicked will not remain on the land allotted to the righteousâ€
(3ab). This would be a ghastly scenario, because there would be real
danger that “the righteous stretch out their hands in evil†(3c). This
possibility explains the urgent prayer that YHWH “do good†(4a) to
“those who are good†(4a) and “upright in their heart†(4b) but
“banish†(5b) “those who turn to crooked ways†(5a) “together with
the evildoers†(5b). The poem ends with the prayer: “Peace be upon
(41) KRAUS, Psalms, 441; GOULDER, Psalms of the return, 54; HUNTER,
Psalms, 201.
(42) HUNTER, Psalms, 201 points to parallel expressions in Prov 1,8-19 and
sees in the contrast between flight into the air and descent into the waters a
merism symbolising life and death.
(43) HUNTER, Psalms, 205.