Sternberg, Poetics, pp. 451–55.

 Sternberg, Poetics, pp. 451–55.)| false
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 Levin, “Dina,” p. 54.

 Levin, “Dina,” p. 54.)| false
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 Fewell and Gunn, “Tipping the Balance,” p. 210.

 Fewell and Gunn, “Tipping the Balance,” p. 210.)| false
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 See Zakovitch, “Assimilation in Biblical Narratives,” pp. 189–91. However, Zakovitch’s assumption that this comparison is intended to establish a more favorable view of Jacob’s sons leads him to the rather arbitrary view that some of the similarities to 2 Samuel 13 were in the “original” form of Genesis 34 (i.e., those that portray Shechem favorably), whereas the assimilating passages serve to emphasize the outrage of Shechem’s initial act.

 See Zakovitch, “Assimilation in Biblical Narratives,” pp. 189–91. However, Zakovitch’s assumption that this comparison is intended to establish a more favorable view of Jacob’s sons leads him to the rather arbitrary view that some of the similarities to 2 Samuel 13 were in the “original” form of Genesis 34 (i.e., those that portray Shechem favorably), whereas the assimilating passages serve to emphasize the outrage of Shechem’s initial act.)| false
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 E. Blum, Die Komposition der Vatergeschichte (Neukirchen-Vluyn: Neukirchener Verlag, 1984), pp. 212–13.

 E. Blum, Die Komposition der Vatergeschichte (Neukirchen-Vluyn: Neukirchener Verlag, 1984), pp. 212–13.)| false
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 Sternberg, “Biblical Poetics and Sexual Politics,” p. 473 and pp. 481–87; see also Sternberg, Poetics, pp. 441–45, with the “rhetorical repertoire” on pp. 475–81. See also Noble, “‘Balanced’ Reading,” p. 183.

 Sternberg, “Biblical Poetics and Sexual Politics,” p. 473 and pp. 481–87; see also Sternberg, Poetics, pp. 441–45, with the “rhetorical repertoire” on pp. 475–81. See also Noble, “‘Balanced’ Reading,” p. 183.)| false
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 So Fewell and Gunn, “Tipping the Balance,” p. 200. See also Sternberg’s claim that Dinah has been held captive (Poetics, pp. 467–68).

 So Fewell and Gunn, “Tipping the Balance,” p. 200. See also Sternberg’s claim that Dinah has been held captive (Poetics, pp. 467–68).)| false
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 Sternberg, “Biblical Poetics and Sexual Politics,” p. 483. Regarding the relationship of this verse to Genesis 34, see Kevers, “Étude,” pp. 38–39. Blum argues that Gen. 35:1–5 stems from a later compositional layer which builds on Genesis 34 (“The Jacob Tradition,” in C.A. Evans et al. [eds.], The Book of Genesis: Composition, Reception and Interpretation [Leiden: Brill, 2012], pp. 193–94). The important point for our purposes is that the author is clearly sympathetic to the sons’ position.

 Sternberg, “Biblical Poetics and Sexual Politics,” p. 483. Regarding the relationship of this verse to Genesis 34, see Kevers, “Étude,” pp. 38–39. Blum argues that Gen. 35:1–5 stems from a later compositional layer which builds on Genesis 34 (“The Jacob Tradition,” in C.A. Evans et al. [eds.], The Book of Genesis: Composition, Reception and Interpretation [Leiden: Brill, 2012], pp. 193–94). The important point for our purposes is that the author is clearly sympathetic to the sons’ position.)| false
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 Sternberg, Poetics, pp. 473–75; Frevel, “Gen 34, 31,” pp. 194–95.

 Sternberg, Poetics, pp. 473–75; Frevel, “Gen 34, 31,” pp. 194–95.)| false
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 Sternberg, “Biblical Poetics and Sexual Politics,” pp. 482–83.

 Sternberg, “Biblical Poetics and Sexual Politics,” pp. 482–83.)| false
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 See Bechtel, “What If,” pp. 31–32; Y. Shemesh, “Rape Stories and Gender Construction: The Attitude toward Dinah, the Concubine of Gibeah, and Tamar in the Bible, Midrash, and Traditional Commentaries,” Studies in Bible and Exegesis 7 (2005), pp. 315–22 (in Hebrew).

 See Bechtel, “What If,” pp. 31–32; Y. Shemesh, “Rape Stories and Gender Construction: The Attitude toward Dinah, the Concubine of Gibeah, and Tamar in the Bible, Midrash, and Traditional Commentaries,” Studies in Bible and Exegesis 7 (2005), pp. 315–22 (in Hebrew).)| false
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 Frevel, “Gen 34, 31,” p. 209.

 Frevel, “Gen 34, 31,” p. 209.)| false
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 See Nielsen, Shechem, p. 253. This irony is strong evidence that circumcision is part of the original Shechem layer of the story (see the diachronic analysis below).

 See Nielsen, Shechem, p. 253. This irony is strong evidence that circumcision is part of the original Shechem layer of the story (see the diachronic analysis below).)| false
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 See D.A. Bernat, Sign of the Covenant: Circumcision in the Priestly Tradition (Atlanta: Society of Biblical Literature, 2009), pp. 13–76.

 See D.A. Bernat, Sign of the Covenant: Circumcision in the Priestly Tradition (Atlanta: Society of Biblical Literature, 2009), pp. 13–76.)| false
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 Kuenen, “Dina und Sichem,” pp. 273–75; A. Rofé, “Defilement of Virgins in Biblical Law and the Case of Dinah (Genesis 34),” Biblica 86 (2005), pp. 369–75; more generally, see also C. Hayes and her use of the classification “genealogical impurity” (Gentile Impurities and Jewish Identities: Intermarriage and Conversation from the Bible to the Talmud [New York: Oxford University Press, 2002], pp. 27–34).

 Kuenen, “Dina und Sichem,” pp. 273–75; A. Rofé, “Defilement of Virgins in Biblical Law and the Case of Dinah (Genesis 34),” Biblica 86 (2005), pp. 369–75; more generally, see also C. Hayes and her use of the classification “genealogical impurity” (Gentile Impurities and Jewish Identities: Intermarriage and Conversation from the Bible to the Talmud [New York: Oxford University Press, 2002], pp. 27–34).)| false
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 J. Haidt and J. Graham, “When Morality Opposes Justice: Conservatives Have Moral Intuitions that Liberals May Not Recognize,” Social Justice Research 20 (2007), pp. 98–116; J. Graham et al., “Mapping the Moral Domain,” Journal of Personality and Social Psychology 101 (2011), pp. 366–85. In his book, The Righteous Mind (New York: Pantheon, 2012), Haidt adduces an additional foundation: liberty/oppression (pp. 170–76).

 J. Haidt and J. Graham, “When Morality Opposes Justice: Conservatives Have Moral Intuitions that Liberals May Not Recognize,” Social Justice Research 20 (2007), pp. 98–116; J. Graham et al., “Mapping the Moral Domain,” Journal of Personality and Social Psychology 101 (2011), pp. 366–85. In his book, The Righteous Mind (New York: Pantheon, 2012), Haidt adduces an additional foundation: liberty/oppression (pp. 170–76).)| false
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 S.P. Koleva et al., “Tracing the Threads: How Five Moral Concerns (Especially Purity) Help Explain Culture War Attitudes,” Journal of Research in Personality 46 (2012), pp. 184–94.

 S.P. Koleva et al., “Tracing the Threads: How Five Moral Concerns (Especially Purity) Help Explain Culture War Attitudes,” Journal of Research in Personality 46 (2012), pp. 184–94.)| false
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 E.J. Horberg et al., “Disgust and the Moralization of Purity,” Journal of Personality and Social Psychology 97 (2009), pp. 963–76 (964); see also Haidt and Graham, “When Morality Opposes Justice,” p. 106.

 E.J. Horberg et al., “Disgust and the Moralization of Purity,” Journal of Personality and Social Psychology 97 (2009), pp. 963–76 (964); see also Haidt and Graham, “When Morality Opposes Justice,” p. 106.)| false
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 See D. Kelemen and E. Rosset, “The Human Function Compunction: Teleological Explanation in Adults,” Cognition 111 (2009), pp. 138–43; J. Rottman and D. Kelemen, “Aliens Behaving Badly: Children’s Acquisition of New Purity-Based Morals,” Cognition 124 (2012), pp. 356–60.

 See D. Kelemen and E. Rosset, “The Human Function Compunction: Teleological Explanation in Adults,” Cognition 111 (2009), pp. 138–43; J. Rottman and D. Kelemen, “Aliens Behaving Badly: Children’s Acquisition of New Purity-Based Morals,” Cognition 124 (2012), pp. 356–60.)| false
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 See J. Haidt, The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom (New York: Basic, 2006), pp. 181–211.

 See J. Haidt, The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom (New York: Basic, 2006), pp. 181–211.)| false
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 See D. Kelly, Yuck! The Nature and Moral Significance of Disgust (Cambridge: MIT Press, 2011), pp. 101–136.

 See D. Kelly, Yuck! The Nature and Moral Significance of Disgust (Cambridge: MIT Press, 2011), pp. 101–136.)| false
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 Amit, Hidden Polemics, p. 195; Conczorowski, “All the Same as Ezra?” p. 106. An even weightier allegation could be raised against Jacob’s sons for violating their agreement when compared to the covenant made with the Gibeonites in Joshua 9, which was taken as binding despite the Gibeonites’ duplicity. However, it should be noted that the covenant (ברית) with the Gibeonites derives its authority from an oath; both of these concepts are conspicuously absent in Genesis 34. Moreover, the fact that Joshua 9 depicts the Gibeonites as Hivites (v. 9) using a ploy to survive suggests a contrary interpretation: does Genesis 34 hint that turnabout is fair play against the duplicitous Hivites?

 Amit, Hidden Polemics, p. 195; Conczorowski, “All the Same as Ezra?” p. 106. An even weightier allegation could be raised against Jacob’s sons for violating their agreement when compared to the covenant made with the Gibeonites in Joshua 9, which was taken as binding despite the Gibeonites’ duplicity. However, it should be noted that the covenant (ברית) with the Gibeonites derives its authority from an oath; both of these concepts are conspicuously absent in Genesis 34. Moreover, the fact that Joshua 9 depicts the Gibeonites as Hivites (v. 9) using a ploy to survive suggests a contrary interpretation: does Genesis 34 hint that turnabout is fair play against the duplicitous Hivites?)| false
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 Kuenen, “Dina,” p. 270; Van Seters, “Silence,” p. 242. The conclusion that Gen. 34:25–29 has been modeled after Num. 31:7–9 emerges from the recognition that the text of the latter reads more smoothly, both grammatically and narratively. The shared expressions include “they killed every male” (ויהרגו כל זכר); “on the(ir) corpses” (על החללים\חלליהם); “they took captive all of the children and the women” (ואת כל טפם ואת נשיהם שבו); “the Israelites took captive the Midianite women and children” (וישבו בני ישראל את נשי מדין ואת טפם); “they pillaged all of their possessions” (ואת כל חילם בזזו). Notably, the verbal form ויבזו, which parallels בזזו in Num. 31:9, appears twice in Gen. 34:27, 29. Even more striking, the expression ואת כל חילם in the latter verse is orphaned between the descriptions of pillaging (in vv. 28, 29b) and taking captive (v. 29a), so that it is clearly out of place. Moreover, v. 29b is problematic both in its syntax (according to MT: ויבזו ואת כל אשר בבית) and in its narrative position, perhaps suggesting the original continuation of the actions in the house of Shechem (and Hamor) described in vv. 26–27. Though a precise reconstruction of Genesis 34 will not be attempted here, these are clearly some of the tracks left by its editor.

 Kuenen, “Dina,” p. 270; Van Seters, “Silence,” p. 242. The conclusion that Gen. 34:25–29 has been modeled after Num. 31:7–9 emerges from the recognition that the text of the latter reads more smoothly, both grammatically and narratively. The shared expressions include “they killed every male” (ויהרגו כל זכר); “on the(ir) corpses” (על החללים\חלליהם); “they took captive all of the children and the women” (ואת כל טפם ואת נשיהם שבו); “the Israelites took captive the Midianite women and children” (וישבו בני ישראל את נשי מדין ואת טפם); “they pillaged all of their possessions” (ואת כל חילם בזזו). Notably, the verbal form ויבזו, which parallels בזזו in Num. 31:9, appears twice in Gen. 34:27, 29. Even more striking, the expression ואת כל חילם in the latter verse is orphaned between the descriptions of pillaging (in vv. 28, 29b) and taking captive (v. 29a), so that it is clearly out of place. Moreover, v. 29b is problematic both in its syntax (according to MT: ויבזו ואת כל אשר בבית) and in its narrative position, perhaps suggesting the original continuation of the actions in the house of Shechem (and Hamor) described in vv. 26–27. Though a precise reconstruction of Genesis 34 will not be attempted here, these are clearly some of the tracks left by its editor.)| false
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 For this view, see J. Wellhausen, Die Composition des Hexateuchs und der historischen Bücher des Alten Testaments (Berlin: de Gruyter, 1963), p. 47 n. 1; Zakovich, “Assimilation,” pp. 187–88; Levin, “Dina,” pp. 50–51. See also Scholz, Rape Plots, pp. 102–105.

 For this view, see J. Wellhausen, Die Composition des Hexateuchs und der historischen Bücher des Alten Testaments (Berlin: de Gruyter, 1963), p. 47 n. 1; Zakovich, “Assimilation,” pp. 187–88; Levin, “Dina,” pp. 50–51. See also Scholz, Rape Plots, pp. 102–105.)| false
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 So Rose, Deuteronomist, p. 205–206.

 So Rose, Deuteronomist, p. 205–206.)| false
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 See D.M. Carr, Reading the Fractures of Genesis (Louisville: Westminster John Knox, 1996), pp. 250–53; J-D. Macchi, Israël et ses tribus selon Genèse 49 (Göttingen: Vandenhoeck & Ruprecht, 1999), pp. 41–80, 301–304; K. Sparks, “Genesis 49 and the Tribal List Tradition in Ancient Israel,” ZAW 115 (2003), pp. 327–47.

 See D.M. Carr, Reading the Fractures of Genesis (Louisville: Westminster John Knox, 1996), pp. 250–53; J-D. Macchi, Israël et ses tribus selon Genèse 49 (Göttingen: Vandenhoeck & Ruprecht, 1999), pp. 41–80, 301–304; K. Sparks, “Genesis 49 and the Tribal List Tradition in Ancient Israel,” ZAW 115 (2003), pp. 327–47.)| false
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 See D.M. Carr, The Formation of the Hebrew Bible (New York: Oxford University Press, 2011), pp. 102–149.

 See D.M. Carr, The Formation of the Hebrew Bible (New York: Oxford University Press, 2011), pp. 102–149.)| false
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 See N. Steinberg, “Alliance or Descent? The Function of Marriage in Genesis,” JSOT 51 (1991), pp. 45–55.

 See N. Steinberg, “Alliance or Descent? The Function of Marriage in Genesis,” JSOT 51 (1991), pp. 45–55.)| false
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 See J. Pitt-Rivers, The Fate of Shechem and the Politics of Sexuality (Cambridge: Cambridge University Press, 1977), and especially Cohn, “Before Israel,” p. 79–84. One may add that the problem of exogamy in Genesis is inextricably tied to the question of hegemony. Many commentators (e.g., Fewell and Gunn, “Tipping the Balance,” p. 206; Feinstein, Sexual Pollution, p. 83) have resisted the view that Shechem’s violation is related to ethnicity with the argument that Jacob’s sons themselves married foreign wives, some of whom are explicitly designated as Canaanite (38:3; 46:10). However, this problem cannot be resolved either by assuming that exogamy was wholly accepted or that it was categorically rejected (Sternberg, “Biblical Poetics and Sexual Politics,” pp. 484–87). Aside from the obvious point that different sources may reflect divergent ideologies, it also should be stressed that the issue of political hegemony is crucial in distinguishing legitimate from illegitimate unions. As far as Genesis 34 is concerned, despite the fact that mass intermarriage is rejected because it will result in the assimilation of Jacob’s family within the majority Shechemite population, the brothers have no qualms about taking the Hivite women for themselves once they have killed off the males (v. 29).

 See J. Pitt-Rivers, The Fate of Shechem and the Politics of Sexuality (Cambridge: Cambridge University Press, 1977), and especially Cohn, “Before Israel,” p. 79–84. One may add that the problem of exogamy in Genesis is inextricably tied to the question of hegemony. Many commentators (e.g., Fewell and Gunn, “Tipping the Balance,” p. 206; Feinstein, Sexual Pollution, p. 83) have resisted the view that Shechem’s violation is related to ethnicity with the argument that Jacob’s sons themselves married foreign wives, some of whom are explicitly designated as Canaanite (38:3; 46:10). However, this problem cannot be resolved either by assuming that exogamy was wholly accepted or that it was categorically rejected (Sternberg, “Biblical Poetics and Sexual Politics,” pp. 484–87). Aside from the obvious point that different sources may reflect divergent ideologies, it also should be stressed that the issue of political hegemony is crucial in distinguishing legitimate from illegitimate unions. As far as Genesis 34 is concerned, despite the fact that mass intermarriage is rejected because it will result in the assimilation of Jacob’s family within the majority Shechemite population, the brothers have no qualms about taking the Hivite women for themselves once they have killed off the males (v. 29).)| false
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 So already A. de Pury, “Le cycle de Jacob comme légende autonome des origes d’Israël,” in Die Patriarchen und die Priesterschrift (Zürich: Theologischer Verlag Zürich, 2010), pp. 104–105, and more generally, K. Schmid, Genesis and the Moses Story: Israel’s Dual Origins in the Hebrew Bible (trans. J.D. Nogalski; Winona Lake: Eisenbrauns, 2010), pp. 145–47. See also G.N. Knoppers, “Sex, Religion, and Politics: The Deuteronomist on Intermarriage,” HTR 14 (1994), pp. 121–41.

 So already A. de Pury, “Le cycle de Jacob comme légende autonome des origes d’Israël,” in Die Patriarchen und die Priesterschrift (Zürich: Theologischer Verlag Zürich, 2010), pp. 104–105, and more generally, K. Schmid, Genesis and the Moses Story: Israel’s Dual Origins in the Hebrew Bible (trans. J.D. Nogalski; Winona Lake: Eisenbrauns, 2010), pp. 145–47. See also G.N. Knoppers, “Sex, Religion, and Politics: The Deuteronomist on Intermarriage,” HTR 14 (1994), pp. 121–41.)| false
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 See D.E. Fleming, The Legacy of Israel in Judah’s Bible (Cambridge: Cambridge University Press, 2013); for further discussion, see K. Sparks, Ethnicity and Identity in Ancient Israel (Winona Lake: Eisenbrauns, 1998); A. Faust, Israel’s Ethnogenesis: Settlement, Interaction, Expansion and Resistance (London: Equinox, 2006).

 See D.E. Fleming, The Legacy of Israel in Judah’s Bible (Cambridge: Cambridge University Press, 2013); for further discussion, see K. Sparks, Ethnicity and Identity in Ancient Israel (Winona Lake: Eisenbrauns, 1998); A. Faust, Israel’s Ethnogenesis: Settlement, Interaction, Expansion and Resistance (London: Equinox, 2006).)| false
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 See S.J.D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Berkeley: University of California Press, 1999), pp. 264–66.

 See S.J.D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Berkeley: University of California Press, 1999), pp. 264–66.)| false
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 See Hayes, Gentile Impurities, pp. 164–92.

 See Hayes, Gentile Impurities, pp. 164–92.)| false
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