By Frank M. Yamada
In Configurations of Rape within the Hebrew Bible, Frank M. Yamada explores the compelling similarity between 3 rape narratives present in the Hebrew Scriptures. those 3 tales - the rape of Dinah (Genesis 34), the rape of an unnamed concubine (Judges 19), and the rape of Tamar, daughter of David (2 Samuel thirteen) - go through an identical plot development: an preliminary sexual violation of a lady ends up in escalating violence between males, leading to a few type of social fragmentation. during this interesting examine, Yamada attracts from the disciplines of literary and narrative feedback, feminist biblical interpretation, and cultural anthropology to argue for a relatives resemblance between those 3 tales approximately rape.
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Extra resources for Configurations of Rape in the Hebrew Bible: A Literary Analysis of Three Rape Narratives
Second, the narrator’s characterization of Dinah highlights the relational connection between Dinah and her brothers, Simeon and Levi, also offspring of Leah. This connection to a common mother foreshadows the later involvement of her two brothers in initiating the retaliation against Shechem and its inhabitants. Their connection to Dinah through Leah is biological and familial, and thus they are more eager to retaliate for the crime committed against their sister. While the characterization of Dinah emphasizes the idea that she is Leah’s daughter, the narrator also makes it clear that this indeed is a daughter of Jacob, whom Leah bore to him (b»qv · y¬ l ¸ hﬂdl ¸ y√ reH' · ).
Shechem also acknowledges that Hamor must be the one who deals with Jacob’s clan in order to obtain Dinah (v. 4). Both Hamor and Shechem are present when they address the men of their city (v. 20). Niehr, following Westermann’s proposal that this was originally two stories combined to make a third, suggests that confusion over the identity of the 'yWn is due to the combination of the two traditions (H. Niehr, “IInAWÓ',” TDOT 10:50). Westermann, however, believes that Hamor is the 'yWn of the city (Westermann, Genesis 12–36, 538).
Indeed, in the end, the punishment does not address the crime satisfactorily. The final result is that the relationship between insiders and outsiders has become increasingly problematic with the potential for further retributive violence (Gen 34:30). In addition, the story closes with the family of Jacob divided over how the situation was handled. The family resemblance of this story, which is characterized by the progression of how rape leads to excessive violence and thence to social fragmentation, better explains the movement and dynamics of this story while allowing the story’s complexities to come forward.