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adequate dowry.
The cultural institution of brideprice and dowry then explains Jacobs working for his
wives: he was destitute and could not afford to pay a brideprice outright. His time of labor,
seven years, is identical with maximum about of time that the Hebrew slave could serve
according to the book of the covenant (Exod 21:2), suggesting that Jacob was essentially an
indentured servant. Carmichael asserts that the seven year limit for slaves in the book of the
covenant may have its backdrop in the seven years of servitude of Jacob.
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Laban in turn gave
Rachel and Leah female slaves as dowries (Gen 29:24-29), as he previously had done for
Rebekah (Gen 24:59-61), though they complained that this was inadequate in return for Jacobs
years of service (Gen 31:15). The law in the book of the covenant may well explain another
aspect of the story. Though promised Rachel, Jacob married Leah on account of Labans
deception (Gen 29:21-25; presumably he was too drunk to tell the difference between Rachel and
Leah!). To marry Rachel also, Jacob had to commit himself to another seven years of service as
a brideprice for Rachel. Why could Jacob not say that this was a mistake and demand Rachel
for his servitude? Well, having "seduced" Leah, the first brideprice was forfeit per the principle
of Exod 22:16-17. Or at least so Laban would argue.
f. The Rape of Dinah and the Kidnaping of Joseph (Genesis 34; 37). The rape (or
possibly seduction) of Dinah (Gen 34:1-31) outrages her brothers. Shechem had "humiliated her"
(v. 2; Heb ,,ana "humiliate, violate" is used of enforced marriages, simple adultery, and rape,
Deut 21:14; 22:24, 29) and in Levi and Simeons words, "treated her like a whore" (v. 31) in
indulging in sex without permission of her family. Simeon and Levi responded to their sisters
violation by tricking Shechems clan into being circumcised as a condition of future
intermarriage between the clans (Gen 34:22-24). After Shechems clan complied and were in
great pain because of the circumcisions, Simeon and Levi then killed every male with the sword,
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Carmichael, The Origins of Biblical Law, 80.