Given the points noted against #1, #2, and #3(a), the most likely significance appear to me to be that Shaul was adopted and cared for by Simeon, being the son born of Dinah, perceived now as a Canaanitess; a son born after the incident with Shechem, but in which Shechem is the true biological father. He shall cause deceit to prosper under his rule;[a] How to prevent players from sabotaging themselves by engaging in long arguments about what to do next? And Dinah is being referred to as a Canaanitess (and not by name for what reason...?) and ed. 16 And I also have other sheep, those who were not from this sheepfold. [22] Literally, Rashi says, “The place of their virginity,” i.e., the hymen. Canaanite who bore the last-listed son. היא נקראת "כנענית", שכן בנה - מבחינה גופנית - היה בן של כנעני. 15 Even as the Father knows Me, I also know the Father; and I lay down My life for the sheep. Oops! No evidence suggests ‘Canaanite woman’ functions here as an idiom or euphemism. Maimonides argued that the killing was understandable because the townsmen had failed to uphold the seventh Noachide law (denim) to establish a criminal justice system. If so, even this son did not estrange himself from Jacob's family. The Jewish Encyclopedia. If the "Canaanite" here is Dinah, who married Shimon (see Bereshit Raba 80, 10), it is possible that Shaul isn't Shimon's son, but rather a son born to Dinah from Shechem. 46:10). No other dictionaries make that statement, and Scripture is not explicitly clear what her ancestry is; but circumstantial evidence does point to her being Canaanite also: Some have recognized her being Canaanite as vital to the point of Genesis 38. Wenham's note provides an important clue as to why the author of Genesis may be noting that this Shaul is son of the Caananite woman: to distinguish between the two Shauls and prevent the reader form thinking these two individuals are the same person. So the opinion is saying "son of a Canaanite woman" is referring simply to Shaul himself as acting like a Canaanite, which would be a figurative use as a derogatory statement via pure metaphor; i.e., that Shaul's mother was not really a Canaanite (so figurative use), but he acted as if he came from the Canaanites. 13 The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. .שעשה כמעשה כנענים In the morning he shall devour the prey, I disagree with Hirsch's final point, that identity is typically based off the mother rather than the father in Hebrew genealogy. The midrash takes as its starting point the reference to a son of Simeon called, “Saul the son of a Canaanite woman” (Gen 46:10). 12 But the hireling, not even being a shepherd, who does not own the sheep, sees the wolf coming and forsakes the sheep and flees. In medieval rabbinic literature, there were efforts to justify the killing, not merely of Shechem and Hamor, but of all the townsmen. Neither passage mentions or implies zanah (‘prostitute’) or qĕdeshah (‘female temple prostitute’), Hebrew vocabulary found earlier in Genesis and therefore available had it been relevant. From comparing this verso with ver. Shechem offered Jacob and his sons any bride-price they named. Wives might have been obtained from Hebrew, Aramaic, or at all events Shemite tribes who were living in their vicinity. Something went wrong while submitting the form. Which means theoretically it could be conceived as figurative of the mother, rather than as Rabbi Yehuda's opinion, figurative of the son. The message is clear; incest is the lesser of two evils when it comes to marrying a foreigner. In terms of calling her a Canaanite, it is sort of what you are saying, but specifically because she had been violated (נבעלה) by a Canaanite, not married. And the wolf seizes them, and scatters the sheep. For the holy Fathers were on their guard, not to mix in marriage with that nation, from which they were separated by the decree of heaven. As the OP rightly points out, the Gen.46 family tree omits mention of Judah’s three oldest sons who also had a Canaanite mother (Gen.38:2-5), as well as the many other men who very likely had Canaanite mothers (cf. And also them, It is necessary for me to bring them and they will hear my voice and all the flocks will become one. Zebulun (brother) was her son by Shechem (Gen. R. l.c. And Sala begot Heber. But with the introduction of the Deuteronomic Code and history – which most biblical scholars date to the 7th to 5th centuries BCE – intermarriage with seven particular Canaanite tribes was forbidden, and for this reason: “For they will turn your sons away from following Me to serve other gods” (Deut.7:4). "3 @Bach: The main reason I rejected 3(a) was. Therefore seal up the vision, For other uses, see, Gutmann, Herbert. Other points could be made, but it makes no sense to see the reference as Wenham notes as adding any, Let me not misrepresent Wenham - Wenham only notes that there was another Shaul. 7 Cursed be their anger, for it is fierce, This is different then saying he was king of the Edomites. How do modern motherboards differ from each other? K. A. Mathews, Genesis 11:27–50:26, vol. It changes the time frame significantly (as I'm sure you know). Simeon (brother) Therefore * a lion from the forest will slay them, A wolf of the deserts will destroy them, A leopard is watching their cities. The medieval French rabbi Rashi hypothesized that this Saul was Dinah's son by Shechem. Is it true that rental income may end up not taxable in USA? the son of the Canaanitess: The son of Dinah, who had been possessed by a Canaanite. But (b) has a number of streams of evidence that converge to make a reasonably strong case for Shaul's parentage as a whole (to both a different father and mother) being the intention of the addition of the qualifying phrase "son of a Canaanite woman," indicating the adoptive status as a son of Simeon. [7] When she died, Simeon buried her in the land of Canaan. 10). It seems possible, then, that Rashi’s suggestion that Shechem engaged in anal sex with Dinah may be connected to the imagery in Rabbinic literature of Dinah as a “Canaanite woman.”.
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