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 467
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Israel†(5c). It picks up the theme of Psalm 121,4b. YHWH protects
Israel. Only he can grant her peace.
Psalms 123–125 echo the spatial orientation of Psalms 120–122,
but interpret it on an abstract and emotional level. In Psalms 120–122
the movement was upwards. Here the starting point is YHWH who is
enthroned in heaven (Psalm 123). He alone prevents Israel from
plunging into the depths of lwav (Psalm 124). His protective presence,
symbolised by Mount Zion and Jerusalem (Psalm 125), ensures the
survival of his people in the midst of negative imagined and lived
space, the experience of being off-centre, the target of proud and
arrogant people.
Spatially a very interesting pattern is discernible in Pss 126–128.
Structurally these three poems reflect exactly what is said in Ps 125,1-
2: YHWH surrounds his people! Psalm 126 commences in the public,
dynamic domain. Once Israel experienced the joy of a change in “the
fortune of Zion†(1a) (44). With their own eyes they saw, with their own
bodies they experienced the meeting of the divine and human plane,
the intervention of Yahweh on their behalf, the change from being far,
off-centre, exposed to being near, at-centre, protected, the reality of
coming home after being in exile (45). It was a cause of great joy (2a) to
those who experienced it and awe amongst the nations (2b). The
second half of the psalm contains the urgent plea that Yahweh again
should intervene on their behalf (4a) and change their fortunes
completely (4b). The explicit mentioning of negative physical space
(the dry wadis in the Negeb in 4b) that can miraculously change to
“streams†(4b) enhances the plea, but also hints at the possibility of
divine intervention (46). In 5a-6c there is a movement from the public
sphere to private space (47). These verses contain the metaphor of
sowing and reaping, first stated generally and in the plural (5ab), then
particularly and in the singular (6abc): sowing with tears leads to
reaping with joy. On the one hand it emphasises the possibility of
YHWH’s intervention and a complete change in their destiny. On the
(44) “Zion†in this context does not refer only to the physical space (the city),
but also to the people inhabiting it, the returnees from exile (cf. KRAUS, Psalms,
449).
(45) DE LIAGRE BÖHL – GEMSER, Psalmen, 181.
(46) KRAUS, Psalms, 450. HUNTER, Psalms, 207 emphasises the contrast be-
tween the negative connotations attached to the chaotic waters mentioned in Ps
124,4-5 and the positive connotations when YHWH provides life-giving water.
(47) TERRIEN, Psalms, 827.