Outdoor Cooking: Turkeys in a Hot Tub

If you can find NOHING to be thankful for, thank God that these silly birds won’t be coming to your place for a holiday meal. (Notice that the tub is being held over open flames by…um, kitchen stools… (?) yeh, ok…) Why do a suddenly sense an ambulance in the future for these people?

Quite a few of us will be with family for the holidays. This may be wonderful, or well, tough. You can choose your friends, (who can function for you as a “family of choice”) but you can’t choose your family. If you only see your relations a few times a year, (or less) keep some perspective to keep yourself grounded. Firstly, think of sanity as a goal, not a good time.

Plant firmly in your mind that you probably can bear anything for a few days–even prison. Maybe even full blown torture. How bad can water boarding really be? For instance, I’d take it over having to watch Adam Lambert perform, like he did on the AMAs!

If good times happen during your visiting with relatives, count that as a blessing. But, don’t expect a lot from people you don’t often see. Sure, they will bother you, and get on your nerves. They might try to make a spa whirlpool from a tub, a roaring campfire, kitchen stools, and the gas from the beans they had the night before, but you can handle it. Why? Because you’re better than them? Because you’ve had a ton of spiked egg nog? No…well, I think, no.

What will truly help, is to see a bigger picture. Time is on your side. You don’t spend your regular life with them, or in these holiday situations. Hang in there-Be your best self, and know that the holidays are just a temporary gathering time. You don’t always have to be right, or have a dream holiday experience. And you don’t have to let them bother you. Turkey soup doesn’t last all year!

What’s your strangest holiday memory?

Below is the paper I did about world Christianity. The author of the essay I am reflecting on is from Sri Lanka, and I was surprised to find some interesting similarities between American culture and Indian culture.

Missiology Essay Paper 3

about

Essay: God: the Source, the Originator, and the End of Mission

by Ajith Fernando

November 20, 2009

Submitted by Lisa DeLay

Ajith Fernando in his essay, God: the Source, the Originator, and the End of Mission, presents the church as a mirror of the Trinity, and surmises the challenges of missiology in the second half of the 20^th century, and in his current context of Sri Lanka. He first looks at Paul’s epistles as a study of theology to discover a Scriptural missiological telos.

Fernando speaks of fear as a dominant emotion for the world population–whether they are rich of poor. The rich fear economic reversals or harsh business environments, and the poor fear destitution and oppression by demonic forces. For both groups, the power of God in atonement, and the gospel is vitally important to impart to them. These principles include God’s sovereignty, his gloriousness, righteousness, God as the source of revelation and salvation, God’s gift of salvation, God’s will for our lives, and God’s post-salvation blessings to us. Our response to God is met in the acts of belief, worship, commitment and obedience, godliness, and accountability to God.

As Fernando moves into some of the crises of the church in his region, I sense that many of the same issues plague the body of Christ in the U.S.A. in many similar ways–though a unique American twist is apparent. The “magical view of God,” is common for Fernando’s people, where they are used to apprehending God similar to the way they had understood their originally worshiped deities. These prior deities were considered powerful and would do favors for them. Eventually, the people first came to the Almighty God for things like healing from a sickness, for demonic deliverance, or relief in a financial crisis.

Here, in the U.S. many also view God in an immature, or simplistic, light as well. Many may understand him to be something like a magical genie that should comfort them, fix their problems, and help out in crisis. Christian Smith offers a term for American youth, which I believe to aptly to many adults as well. Moralistic Therapeutic Deism consists of beliefs like these:

1. “A god exists who created and ordered the world and watches over human life on earth.”

2. “God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions.”

3. “The central goal of life is to be happy and to feel good about oneself.”

4. “God does not need to be particularly involved in one’s life except when God is needed to resolve a problem.”

5. “Good people go to heaven when they die.”1

Fernando mentions that to people in Sri Lanka, many times the subjective blessings, rather than the important implications of holiness, are what the Christians are more focused on. I sense a great similarity here, with many American Christians who are stunted in their spiritual formation. The, “what is God doing for me,” mentality, or “what can I do for God so he favors me more,” is a common notion in quite a few Christian circles.

In (his) church, Fernando says prayer requests, and testimonies tend to be about temporal matters or needs. This rings true for my church, as well, and I am sure in many other American churches too. When one reads our church’s prayer listing, requests are most frequently for sickness, physical safety (such as for those in the military, or traveling), or for temporal, or tangible/material needs, (such as finding a job, family stability, fundraising, good weather, or an upcoming event.)  I do not ever remember hearing of a prayer request that included something like, “learning peace and patience during a trial or loss.” I do not remember anyone in my church requesting prayer that his particular suffering would bring him closer to God. Many personal testimonies, as well, or prayer requests revolve around tangible blessings, alleviating personal suffering, meeting temporal needs, or the satisfaction of acquiring personal preferences, (such as healing, or a desired answer to a temporal need.)

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1 R. Albert Mohler, Jr.| “Moralistic Therapeutic Deism–the New American Religion” Christian Post. Accessed November 16, 2009 from http://www.christianpost.com/article/20050418/moralistic-therapeutic-deism-the-new-american-religion/index.html

 

I’ve decided to do my final Missiology paper on Neo-Monasticism. It is a fascinating, and devoted way of life that centers on loving God, loving others, and belonging. 

There are distinct reasons way this lifestyle, or off shoots of it are springing up all over America right now, and all over the world. The tradition of Christian, in Catholic and Evangelical/Protestant circles, has always had a stream of followers who lived, played, and worked near each other in a common, and mutually agreed on life. And, I’m not talking about wearing robes, taking vows of silence, or celibacy.

To get us started, check this Seattle-area Monkfish Abbey, a community living life together. They may surprise you as far more appealing than you would first imagine. I’m considering forming a sort of group in this area, with other like minds/hearts.

One of the most influential voices in new monasticism right now is Shane Claiborne in Philadelphia, at the Simple Way Community. Here’s a short article by Josh Casper about meeting up with Shane.

It’s hard for me to let a good analogy go to waste.

Our relatives in Cleveland, OH recently experienced a blaze in their truck. They left their iPhone car charger plugged in while in was parked in their garage. At about 11p.m. that night, it got quite hot and caught the dashboard on fire. Thankfully, they noticed the fire before it spread to the rest of the garage and house, even though their fire detectors were non operational.

There are really a few insights here.

The obvious ones are:

1. Unplug items from car outlets when they are not in use.

2. Check fire detectors routinely to be sure that they work.

I think we’re a lot like this situation at times. We are all spiritual beings having an important physical experience in this world. Like it, or not, we are in some way connected to the Ultimate Source of power, (our Creator.) But, things get dangerous, for ourselves and others, when we are not used (read: living) for our purposes, and yet still–by our fundamental nature–remain plugged in, somehow unawares. We can come to ruin.

Sociologist, Christian Smith and his team of researchers conducted surveys across America (and all religious preferences ) with over 3,000 youth, and got a feel for how they viewed God. (I would guess many American adults could score with similar results.)

The findings congealed into a perspective Smith terms,

“Moralistic Therapeutic Deism.”

Moralistic Therapeutic Deism consists of beliefs like these:

1. “A god exists who created and ordered the world and watches over human life on earth.”

2. “God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions.”

3. “The central goal of life is to be happy and to feel good about oneself.”

4. “God does not need to be particularly involved in one’s life except when God is needed to resolve a problem.”

5. “Good people go to heaven when they die.”1

This view allows for much individual choice, values, and ethics, and nothing much in the way of a deepening relationship with the Creator.

It actually reminds me of how a child grows up. First, as a baby, the infant knows that something feeds him. After a while, he understands that certain things he does may cause certain needs or wants to be fulfilled. A little while later, the child comprehends that he has a person caring for him. Only much later does that child really respond to the parental love in any kind of reciprocal way, let alone, show much unselfish kindness to the parent. This is a good picture of the journey of spirituality, toward the heart of God.

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1 R. Albert Mohler, Jr.| “Moralistic Therapeutic Deism–the New American Religion” Christian Post. Accessed November 16, 2009 from http://www.christianpost.com/article/20050418/moralistic-therapeutic-deism-the-new-american-religion/index.html 

(FULL article by R. Albert Mohler, Jr. called “Moralistic Therapeutic Deism–the New American Religion” here.)

Everlasting God,

In whom we live and move and have our being:

You have made us for yourself,

So that our hearts are restless until they rest in you.

–Augustine of Hippo (Algeria/354-430)

As some of you know, I have been involved in the Tyndale Publishing, New living Translation, project: Holy Bible: Mosaic, through contributing a meditation on the Trinity called, Anointing Oil (pg. 264).

We are soon approaching the Season of Advent. Many of us in the Evangelical tradition have not experienced the richness of joining with so many Christians around the world who worship and enjoy God by observing the Christian calendar year. This begins at Advent, the first week in December, and in 2009, begins Nov. 29th. This is a time when we focus on God’s redemptive plan for us, and anticipate the birth of the Incarnation, the coming King, Jesus the Christ. (This calendar continues to other major events in God’s redemptive plan–including Epiphany, Lent, Holy Week, and Pentecost.)

The Holy Bible: Mosaic begins weekly thought-provoking meditations at Advent, but Tyndale also provides a special Advent sampler of the first four mediations from the Mosaic Bible that make a thoughtful early Christmas card or gift, (and are small enough to fit in a envelope.) Another nice thing is that this Advent sampler it’s only $1.99!

I hope you will consider the celebration of Advent in your worship this year, especially if you haven’t in the past.

More interesting, in-depth info on Advent available here.

Thank you to Rick Warren (Ministry Toolbox), and to New Testament scholar, and author of The Jesus Creed, Scot McKnight who have been so positive in their support of this NLT Bible–a new tool to dive deeper toward the heart of God through this special presentation of God’s Word–adjacent to weekly God-centered meditations.

I will be doing a weekly reflection on the Holy Bible: Mosaic meditation of the week here, as we journey together.

Thanks for reading.

Feel free to leave your comments.

 

Anyone can be a Jedi... eventually.

 

No, Mr. T is not officially endorsing my program, (which is really a focused learning group) but if he knew about it, he might.

If you’re curious, and ready to be a Jedi, click the tab at the top that reads “Jedi Training – Info.”

Only 10 people will be chosen, at a time. We begin in January.

May the Schwartz be with you.

 

Christians against Christians (how typical)

There’s nothing like getting your point across at someone else’s expense. For Christians does it display the Fruit of the Spirit? Um, not so much. Perhaps, it’s just sort of like fruit rotting off the Vine.

Plenty of people might enjoy wearing a shirt like this, but with this sentiment it seems we have another example of how Christians are so often known for, or so often project, what they are against, instead of who they (should) resemble, or claim to adore. 

(And that should be Jesus, the Christ.)

It seems a bit jihad…to me.

(Kristin Tennant has her take on the issue here. I think she’s going to make a bundle.

What do you think?

Genesis Chapter 34 בְּרֵאשִׁית

One story in the Bible has be a source of inquiry, and much confusion. It is the story most often called “the rape of Dinah.”

Most English translations offer a poor rendering of the Hebrew. Here is the story in English and Hebrew, along with a write up of the passage by Jon Dorsey, Old Testament student, and son of David Dorsey a foremost Hebrew and Old Testament scholar.

א  וַתֵּצֵא דִינָה בַּת-לֵאָה, אֲשֶׁר יָלְדָה לְיַעֲקֹב, לִרְאוֹת, בִּבְנוֹת הָאָרֶץ.	1 And Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land.
ב  וַיַּרְא אֹתָהּ שְׁכֶם בֶּן-חֲמוֹר, הַחִוִּי–נְשִׂיא הָאָרֶץ; וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ, וַיְעַנֶּהָ.	2 And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.
ג  וַתִּדְבַּק נַפְשׁוֹ, בְּדִינָה בַּת-יַעֲקֹב; וַיֶּאֱהַב, אֶת-הַנַּעֲרָ, וַיְדַבֵּר, עַל-לֵב הַנַּעֲרָ.	3 And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel.
ד  וַיֹּאמֶר שְׁכֶם, אֶל-חֲמוֹר אָבִיו לֵאמֹר:  קַח-לִי אֶת-הַיַּלְדָּה הַזֹּאת, לְאִשָּׁה.	4 And Shechem spoke unto his father Hamor, saying: ‘Get me this damsel to wife.’
ה  וְיַעֲקֹב שָׁמַע, כִּי טִמֵּא אֶת-דִּינָה בִתּוֹ, וּבָנָיו הָיוּ אֶת-מִקְנֵהוּ, בַּשָּׂדֶה; וְהֶחֱרִשׁ יַעֲקֹב, עַד-בֹּאָם.	5 Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
ו  וַיֵּצֵא חֲמוֹר אֲבִי-שְׁכֶם, אֶל-יַעֲקֹב, לְדַבֵּר, אִתּוֹ.	6 And Hamor the father of Shechem went out unto Jacob to speak with him.
ז  וּבְנֵי יַעֲקֹב בָּאוּ מִן-הַשָּׂדֶה, כְּשָׁמְעָם, וַיִּתְעַצְּבוּ הָאֲנָשִׁים, וַיִּחַר לָהֶם מְאֹד:  כִּי-נְבָלָה עָשָׂה בְיִשְׂרָאֵל, לִשְׁכַּב אֶת-בַּת-יַעֲקֹב, וְכֵן, לֹא יֵעָשֶׂה.	7 And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.
ח  וַיְדַבֵּר חֲמוֹר, אִתָּם לֵאמֹר:  שְׁכֶם בְּנִי, חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם–תְּנוּ נָא אֹתָהּ לוֹ, לְאִשָּׁה.	8 And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.
ט  וְהִתְחַתְּנוּ, אֹתָנוּ:  בְּנֹתֵיכֶם, תִּתְּנוּ-לָנוּ, וְאֶת-בְּנֹתֵינוּ, תִּקְחוּ לָכֶם.	9 And make ye marriages with us; give your daughters unto us, and take our daughters unto you.
י  וְאִתָּנוּ, תֵּשֵׁבוּ; וְהָאָרֶץ, תִּהְיֶה לִפְנֵיכֶם–שְׁבוּ וּסְחָרוּהָ, וְהֵאָחֲזוּ בָּהּ.	10 And ye shall dwell with us; and the land shall be before you; dwell and trade ye therein, and get you possessions therein.’
יא  וַיֹּאמֶר שְׁכֶם אֶל-אָבִיהָ וְאֶל-אַחֶיהָ, אֶמְצָא-חֵן בְּעֵינֵיכֶם; וַאֲשֶׁר תֹּאמְרוּ אֵלַי, אֶתֵּן.	11 And Shechem said unto her father and unto her brethren: ‘Let me find favour in your eyes, and what ye shall say unto me I will give.
יב  הַרְבּוּ עָלַי מְאֹד, מֹהַר וּמַתָּן, וְאֶתְּנָה, כַּאֲשֶׁר תֹּאמְרוּ אֵלָי; וּתְנוּ-לִי אֶת-הַנַּעֲרָ, לְאִשָּׁה.	12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel to wife.’
יג  וַיַּעֲנוּ בְנֵי-יַעֲקֹב אֶת-שְׁכֶם וְאֶת-חֲמוֹר אָבִיו, בְּמִרְמָה–וַיְדַבֵּרוּ:  אֲשֶׁר טִמֵּא, אֵת דִּינָה אֲחֹתָם.	13 And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,
יד  וַיֹּאמְרוּ אֲלֵיהֶם, לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה–לָתֵת אֶת-אֲחֹתֵנוּ, לְאִישׁ אֲשֶׁר-לוֹ עָרְלָה:  כִּי-חֶרְפָּה הִוא, לָנוּ.	14 and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us.
טו  אַךְ-בְּזֹאת, נֵאוֹת לָכֶם:  אִם תִּהְיוּ כָמֹנוּ, לְהִמֹּל לָכֶם כָּל-זָכָר.	15 Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;
טז  וְנָתַנּוּ אֶת-בְּנֹתֵינוּ לָכֶם, וְאֶת-בְּנֹתֵיכֶם נִקַּח-לָנוּ; וְיָשַׁבְנוּ אִתְּכֶם, וְהָיִינוּ לְעַם אֶחָד.	16 then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.
יז  וְאִם-לֹא תִשְׁמְעוּ אֵלֵינוּ, לְהִמּוֹל–וְלָקַחְנוּ אֶת-בִּתֵּנוּ, וְהָלָכְנוּ.	17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.’
יח  וַיִּיטְבוּ דִבְרֵיהֶם, בְּעֵינֵי חֲמוֹר, וּבְעֵינֵי, שְׁכֶם בֶּן-חֲמוֹר.	18 And their words pleased Hamor, and Shechem Hamor’s son.
יט  וְלֹא-אֵחַר הַנַּעַר לַעֲשׂוֹת הַדָּבָר, כִּי חָפֵץ בְּבַת-יַעֲקֹב; וְהוּא נִכְבָּד, מִכֹּל בֵּית אָבִיו.	19 And the young man deferred not to do the thing, because he had delight in Jacob’s daughter. And he was honoured above all the house of his father.
כ  וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ, אֶל-שַׁעַר עִירָם; וַיְדַבְּרוּ אֶל-אַנְשֵׁי עִירָם, לֵאמֹר.	20 And Hamor and Shechem his son came unto the gate of their city, and spoke with the men of their city, saying:
כא  הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם אִתָּנוּ, וְיֵשְׁבוּ בָאָרֶץ וְיִסְחֲרוּ אֹתָהּ, וְהָאָרֶץ הִנֵּה רַחֲבַת-יָדַיִם, לִפְנֵיהֶם; אֶת-בְּנֹתָם נִקַּח-לָנוּ לְנָשִׁים, וְאֶת-בְּנֹתֵינוּ נִתֵּן לָהֶם.	21 ’These men are peaceable with us; therefore let them dwell in the land, and trade therein; for, behold, the land is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
כב  אַךְ-בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים, לָשֶׁבֶת אִתָּנוּ–לִהְיוֹת, לְעַם אֶחָד:  בְּהִמּוֹל לָנוּ כָּל-זָכָר, כַּאֲשֶׁר הֵם נִמֹּלִים.	22 Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.
כג  מִקְנֵהֶם וְקִנְיָנָם וְכָל-בְּהֶמְתָּם, הֲלוֹא לָנוּ הֵם; אַךְ נֵאוֹתָה לָהֶם, וְיֵשְׁבוּ אִתָּנוּ.	23 Shall not their cattle and their substance and all their beasts be ours? only let us consent unto them, and they will dwell with us.’
כד  וַיִּשְׁמְעוּ אֶל-חֲמוֹר וְאֶל-שְׁכֶם בְּנוֹ, כָּל-יֹצְאֵי שַׁעַר עִירוֹ; וַיִּמֹּלוּ, כָּל-זָכָר–כָּל-יֹצְאֵי, שַׁעַר עִירוֹ.	24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
כה  וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים, וַיִּקְחוּ שְׁנֵי-בְנֵי-יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וַיָּבֹאוּ עַל-הָעִיר, בֶּטַח; וַיַּהַרְגוּ, כָּל-זָכָר.	25 And it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city unawares, and slew all the males.
כו  וְאֶת-חֲמוֹר וְאֶת-שְׁכֶם בְּנוֹ, הָרְגוּ לְפִי-חָרֶב; וַיִּקְחוּ אֶת-דִּינָה מִבֵּית שְׁכֶם, וַיֵּצֵאוּ.	26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.
כז  בְּנֵי יַעֲקֹב, בָּאוּ עַל-הַחֲלָלִים, וַיָּבֹזּוּ, הָעִיר–אֲשֶׁר טִמְּאוּ, אֲחוֹתָם.	27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
כח  אֶת-צֹאנָם וְאֶת-בְּקָרָם, וְאֶת-חֲמֹרֵיהֶם, וְאֵת אֲשֶׁר-בָּעִיר וְאֶת-אֲשֶׁר בַּשָּׂדֶה, לָקָחוּ.	28 They took their flocks and their herds and their asses, and that which was in the city and that which was in the field;
כט  וְאֶת-כָּל-חֵילָם וְאֶת-כָּל-טַפָּם וְאֶת-נְשֵׁיהֶם, שָׁבוּ וַיָּבֹזּוּ; וְאֵת, כָּל-אֲשֶׁר בַּבָּיִת.	29 and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house.
ל  וַיֹּאמֶר יַעֲקֹב אֶל-שִׁמְעוֹן וְאֶל-לֵוִי, עֲכַרְתֶּם אֹתִי, לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ, בַּכְּנַעֲנִי וּבַפְּרִזִּי; וַאֲנִי, מְתֵי מִסְפָּר, וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי, וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי.	30 And Jacob said to Simeon and Levi: ‘Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.’
לא  וַיֹּאמְרוּ:  הַכְזוֹנָה, יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ.  {פ}	31 And they said: ‘Should one deal with our sister as with a harlot?’ {P} (text obtain here)

 Response from
Jonathan Dorsey November 10 at 10:36am 

We recently talked about this in class. The clincher for seduction lies in a Hebrew word study, and a little knowledge of how Hebrew is used. The key to the word study lies in Deut. 23 – 28. The word translated “rape” or “sleep with” in each case – (Deut. & Genesis) are all the word shacav, which does not mean rape all by itself, but simply “to lie down (with)”. David and Bathsheba “shacav”ed…

 

Gen 34:2 Shechem took her, shacav’s her, and anah’d (violated) her.

Deut 22:23 – Man meets betrothed girl and shacav’s her and anah’d (violated) her in town – both die – man because he anah’d (violated) her, and the women because she did not scream out for help (meaning she wanted to shacav).

Deut 22:25 – Man meets betrothed girl in country – shacav’s her – she screams out for help, he hazak’s (overpowers) her.

Deut 22:28 – Man meets non-betrothed girl – shacav’s her anah’d (violated) her – they should marry.

 

Like Hebrew in general, one is forced to look at the context of the verse to determine the the exact variation of a word that has multiple uses. It looks like the Dinah story matches with the cases of Deut.23 and 28. Because similar words to describe the events are used: the man shacav’s her, and anah’d (violates) her. The context in these three cases do not suggest force – In the case of Deut. 28, they are supposed to marry. This would be SICK if it were not a case of clear seduction. So if a women is shacav’d, and anah’d (violated), and no other word in the context suggest violence, force, or coercion, we are left with a Hebrew word phrasing that means seduction.

However, we see that Deut. 25 stands apart – we have a new word introduced – hazak (overpowers), and the fact that she screams for help – these are all context clues that the shacav-ing was clearly not consensual, and the man will die as if he committed murder.

The Dinah seduction has plenty of context clues in the wording to point to the fact that she was not raped. Shechem spoke tenderly to her, he asked her father for her as a wife, etc. In addition to our word study, we can see these statements as we are supposed to see them – as a man who has fallen in love with Dinah. His actions were wrong / dubious though – sleeping with her and not being married is a violation, and keeping her with him while they asked Jacob for his blessing for their marriage, etc. 

Even though Dinah’s thoughts are never shared with the reader, it would be assumed that the writer would put something in to make it clear to the audience if it was not consensual (such as was done in Deut. 22:25). This is required for the Hebrew audience when the words used are ambiguous – such as shacav, which needs additional context clues to tell the reader what kind of shacav it was. He would have used the word hazak or the fact that she screamed or something. The author would not leave the audience with an ambiguous situation and not clarify if it was rape or seduction – the same word (shacav) is always used for both. With the context clues we have, and the fact the the same guy wrote both Deut. and Genesis and clearly drew apart stories/cases that showed the difference between rape and seduction, it seems fairly certain that Dinah is a case of seduction.

Sorry I messed up my references – Look in Deut 22:23-28!! Deut. 22:25 is the one that clearly is rape. Deut. 22:23 and 22:28 are talking about seduction.

Also, the word for “take” – lach – does in NO way suggest violence when Shechem “lached” Dinah. If it did, the author would need to reinforce that notion with some adverb or other wording in the sentence to make that clear. Since he does not, we are left to see this as simply “spirited away” or “stole away with her” or “took her to his crib” or something. A Hebrew word study of using the verb “lach” in with a person as the verb receiver would be useful. I did so, and in every case I reviewd (the first 10) , it is not forced or done by overpowering. Abraham “lached” his wife and left to go to the land of Canaan. Lamach “lached” for himself two wives.

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