Down to Earth But Heavenly Minded

What does Genesis Chapter 34 mean?

Jacob and his family have settled within sight of the city of Shechem. They’ve purchased the land they occupy outside of the city from the city’s ruler, Hamor (Genesis 33:18–19). These “Israelites” have found a home. Eventually, though, things go terribly wrong between the Shechemites and Jacob’s family.

One day when Jacob’s daughter Dinah has gone to the city to socialize with the women of Shechem, Hamor’s son, also called Shechem, sees Dinah. He grabs her and rapes her. The language of the text make it clear this was not seduction, or something consensual. Then, perversely, he decides he loves her and wants her for his wife. He demands that his father Hamor make that happen (Genesis 34:1–4).

This ignites a series of devastating events. First, Jacob learns of the rape but takes no immediate action. Instead, he waits for his now-grown sons to return from the fields where they were working. As soon as news reaches them, Jacob’s sons are livid. In their fury, they express that such a thing must not be done “in Israel.” This is the first time that Jacob’s new, God-given name is used in reference to a distinct group of people (Genesis 34:5–7).

Hamor and Shechem arrive and begin to negotiate for Dinah to be Shechem’s wife. It’s not clear if Hamor and Shechem know that Jacob and Dinah’s brothers know about the rape. If they do, they do not express any remorse. Rather, everything from these two men is framed in terms of material wealth. Hamor suggests Jacob’s family and the people of the city intermarry. This would make them a single, prosperous people. His son Shechem, though, wants to focus on Dinah. He tells Jacob and his sons to name any bride price to allow him to marry her (Genesis 34:8–12).

We’re told nothing of Jacob’s response. In fact, Scripture records nothing from him until the aftermath has become bloody. Instead, his sons seem to take over the negotiation, likely led by Simeon and Levi, Dinah’s brothers by Leah. Their response shows they have learned from their father’s example. They hatch a deceitful scheme to take their revenge on Shechem (Genesis 34:13).

Jacob’s sons claim Dinah may marry Shechem, and that all their family may intermarry with the people of the city. They establish one condition, however: all the men of Shechem would have to be circumcised as the men of Jacob’s family were. This is the ritual removal of the foreskin from the penis. Performed on an adult, it’s simple but painful. If the men of Shechem won’t be circumcised, they threaten to take their sister—possibly by force—and leave the area (Genesis 34:14–17).

Perhaps surprisingly, Hamor and Shechem immediately agree. Shechem wants to have Dinah for his wife very badly and this passage indicates he has little self-control. His father seems focused on the financial opportunity presented by intermarrying with Jacob’s family. And, this would mean keeping his impulsive son safe from the consequences of his own actions. Together, they gather all the men of the city and make their pitch: If we all get circumcised, we will all end up much wealthier. They do not directly mention the rape or Shechem’s desire to marry Dinah. The men of Shechem agree and undergo the ritual surgery (Genesis 34:18–24).

In this era before modern pain management, adult circumcision was painful and debilitating. While the site was healing, a circumcised man could expect to be very sore and restricted in his movement. Jacob’s sons counted on that when forming their revenge plot. While the men of the city are handicapped, Levi and Simeon lead an assault on the city, slaughtering all the adult males. They also retrieve Dinah and kill Hamor and Shechem. Next, the rest of Jacob’s sons enter the city and gather up the Shechemites’ livestock, money, possessions, wives, and children (Genesis 24:25–29).

Jacob reappears in the narrative, quite angry. But his response makes no mention of Dinah’s abuse or the brutal trickery of his sons. Rather, he condemns Levi and Simeon for ruining his reputation with the other Canaanite people. Ever-fearful, Jacob sees himself now exposed to attack from the people of the land. Levi and Simeon answer with a pointed, accusing question: should we have allowed our sister to be treated like a prostitute (Genesis 34:30–31).

As it turns out, the response of the surrounding people will not be anger, but fear. At least from now until the time Jacob’s family moves into Egypt, the Canaanites will treat Israel with extreme caution (Genesis 35:5).

Chapter Context
With the blessing of the Lord, Jacob has survived his reunion with his brother Esau and settled his family in the land of Canaan, in a city called Shechem. Some time passes and then Jacob’s daughter Dinah is raped by the son of the ruler of the city. To exact revenge and defend their sister’s honor, Jacob’s sons trick the men of the city into being circumcised and then slaughter all of them when they are recovering, plundering all the wealth of the people. This creates fear in the local Canaanite communities, who avoid future confrontation with Jacob’s family.

Verse by Verse

Verse 1. Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land.

Jacob and his large family have settled outside of the city of Shechem in Canaan. Some time may have passed since Jacob purchased the section of land they occupied and on which they built an altar to the Lord (Genesis 33:18–19). His sons are now referred to as men.

Jacob’s children are frequently mentioned according to which of his wives is their mother. Jacob himself regards them differently, as he demonstrated when presenting them to his brother Esau in reverse order of his apparent affection for them (Genesis 33:1–3).

Dinah is the only daughter explicitly mentioned among Jacob’s children (Genesis 30:21), though there may be others. Scripture frequently refers only to those who are relevant to the story. In this case, Dinah is a crucial figure in the history of Jacob’s family. She is the daughter of Leah, Jacob’s famously unloved wife. Leah’s other birth children include Simeon and Levi, who will also figure prominently in the action to follow.

We’re told Dinah “went out” to see the women of the land. Apparently, she had built a social relationship with some of the women of Shechem or she was seeking to do so. The passage does not condemn her for this action, nor suggest that she was doing anything unwise or inappropriate.

Context Summary
Genesis 34:1–12 describes a depraved attack on one of Jacob’s children. Dinah, his daughter through Leah, is raped by Shechem, son of the local prince. Jacob waits until his sons return to let them know about this act. With apparently no remorse, the rapist and his father arrive to ask for Dinah to be married to her attacker. Shechem proclaims his love, offering any price to have Dinah as his wife. Dinah’s brothers respond with a combination of deceit and violence that will echo through the rest of Israel’s history.

Verse 2. And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her.

Shechem shares his name with the city or region in which Jacob and his family now live (Genesis 33:18–19). Perhaps he is named after its founder. His father, Hamor the Hivite, is the “prince” or ruler of the city. Shechem, then, is the son of a powerful man.

This influential man comes across Dinah, a daughter of Jacob and Leah (Genesis 30:21) and assaults her. Though English translations use a variety of language to describe the act, the Hebrew text makes clear this was not consensual. The terms are most woodenly presented by the NASB, which says “he took her and lay with her by force.” He did not seduce her, or trick her. Shechem saw Dinah, attacked her, and raped her.

The ESV translation adds that this act humiliated Dinah. That translation choice is meant to emphasize the consequences of this act for the victim. In that culture, a woman who was known not to be a virgin had limited prospects for marriage. The stigma and shame associated with rape would have made this even worse. In this moment, Shechem not only violated Dinah physically and emotionally—he all but destroyed her future.

Hard as it is to imagine, the following verse indicates Shechem’s despicable act wasn’t random. Rather, it seems to have been due to lack of self-control; he will immediately campaign to marry Dinah, professing his deep love for the young woman he has defiled.

Verse 3. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her.

Prior verses indicated in relatively graphic terms that Dinah, daughter of Jacob and Leah, was forcibly raped by Shechem, son of a local prince (Genesis 34:1–2). The terms used were crystal clear: there was no seduction or convincing involved. What happened was every bit an act of violation and brutality.

Now an already-tragic story takes an unexpected turn. One would expect such savagery to be inspired by hate, or indifferent lust. Instead, Shechem is said to have fallen in love with Dinah! Whether he loved her before, and simply would not take “no” for an answer, or became fond of her after his assault, Scripture is not entirely clear. What we are told is that “his soul was drawn to her.” Bizarrely, what Shechem feels now is sincere love for Dinah; his “soul is drawn to” her.

Immediately after treating her with depraved violence, Shechem speaks tenderly to Dinah. Neither this statement, nor the events which happen later, are posed in order to justify Shechem’s action in any way. Rape is abhorrent in every time and place. The as-yet-future law of Moses will sentence rapists to either death or a life sentence of financial support (Deuteronomy 22:25–29). The fact that Shechem suddenly loves Dinah does nothing to make the situation more honorable. He is still a man driven beyond self-control by his own desires, even if that desire is now to marry the woman he humiliated.

The following verses will further show that Shechem is a man who feels entitled to get what he wants, no matter what. He expects his powerful father to deliver it to him.

Verse 4. So Shechem spoke to his father Hamor, saying, “Get me this girl for my wife.”

Shechem has violently raped Jacob’s daughter Dinah (Genesis 34:1–2). Then, almost beyond belief, we are told he announces his affection for her in loving terms (Genesis 34:3). His act was something the not-yet-given Mosaic Law would punish with death (Deuteronomy 22:25–27), but he has the nerve to make romantic advances to the victim.

Now, Shechem insists he be married to his woman he has brutalized. He goes to his father, Hamor, who would have been required to arrange such a marriage. This demand reveals Shechem to be extraordinarily self-entitled. This might have been partly due to his father’s status as a “prince” of the region. The following passage further proves Shechem suffers from an extreme lack of self-control. He will blindly agree to anything, so long as he gets his prize.

While not explicitly stated, it seems that Shechem not only raped Dinah, he kidnapped her, as well. The next time she is directly mentioned, her brothers Simeon and Levi are removing her from Shechem’s house in the middle of their bloody revenge (Genesis 34:26).

Verse 5. Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came.

Jacob hears news of his daughter’s rape at the hands of the son of the ruler of the city (Genesis 34:1–4). What will this father do? We might like to see him fly into action to avenge her and make this right. Jacob has repeatedly demonstrated, however, that quick and forceful action is not his way. His pattern is to consider all angles and make a careful, often crafty plan to respond to any difficult situation.

So Jacob’s first response is to do nothing for the moment. He will wait for his sons to return from tending the livestock in the fields. That deference carries over, however, and it will be Jacob’s sons who choose the aftermath.

Does Jacob’s passiveness reveal he does not care very deeply for Dinah? Is it because she is the daughter of Leah, not Jacob’s favored wife, Rachel? That’s not entirely impossible, since Jacob has shown preferences before (Genesis 33:1–3). Or, is Jacob merely waiting to have the full strength of his family before acting? Is he already planning on doing nothing, out of fear of the other people in this area? Scripture is short on details here, so we can’t know for certain what thoughts are in Jacob’s mind.

Whatever his plan is—or was—Jacob’s sons will not be impressed with his inaction.

Verse 6. And Hamor the father of Shechem went out to Jacob to speak with him.

The setup for this meeting is tragic. Shechem has brutally raped Jacob’s daughter, Dinah (Genesis 34:1–2). Perversely, he then declares his love for her and demands his father, Hamor, arrange a marriage (Genesis 34:3–4). This is what brings Hamor to see Jacob. Though not stated here, his son has also come along (Genesis 34:11). Jacob, for his part, has already heard of what happened to his daughter, but has declined to act until his sons return from their work (Genesis 34:5). It’s not clear if Hamor and Shechem realize that word of the assault has spread.

The following verse indicates Jacob’s sons are furious. Even so, they will manage to hold their anger long enough to follow in their father’s footsteps: by concocting a deceptive plot (Genesis 34:13). What they have in mind is not diplomacy, but bloody revenge.

Also noteworthy is that Dinah hasn’t appeared in the story since being attacked. When her brothers attack the town, they will be said to bring her back from Shechem’s house (Genesis 34:26). It’s likely Shechem has her at his home when this meeting occurs.

Verse 7. The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob ‘s daughter, for such a thing must not be done.

Several things are happening in close connection at this point of the story. Jacob hears Dinah has been raped by Shechem (Genesis 34:1–5). He does nothing for the moment, waiting for his sons to return from the field. Hamor and Shechem arrive to talk to Jacob about allowing Shechem to marry Dinah (Genesis 24:6). Now Jacob’s sons rush onto the scene.

While working with the livestock, they have heard what happened to Dinah. This might have been via messengers from Jacob or through some other news. Their response is very different from what we were told of Jacob’s first reaction. They are enraged about what has been done to their sister. Their view is that Shechem has done an outrageous, disgraceful thing, a thing that “must not be done.” There is no sense in the brothers’ response that Shechem’s actions can be excused under any circumstances.

For the first time, Genesis describes something as being done “in Israel,” identifying Dinah’s rape as offense not just against her, but against the family and the nation it will become. In one sense, this is a positive development: God’s promise to make a distinct people of Abraham’s descendants is coming true. In another sense, this is a dangerous moment, as outrage on behalf of Dinah is being mixed with a form of tribal pride. What happens next will create consequences that echo through the rest of history.

Verse 8. But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter. Please give her to him to be his wife.

Jacob and his sons are all aware that Dinah has been raped by Shechem (Genesis 34:1–7). That same man stands before them now with his father, Hamor. Jacob’s response is unclear, but his sons are outraged and angry. It’s also unclear whether Hamor and Shechem know that Jacob and his sons know about the rape. Dinah still has not returned, and is probably being kept at Shechem’s house (Genesis 34:26).

The reason for the visit is a request that Dinah be given to Shechem as his wife. Hamor begins to make his pitch for this marriage, as well as for a larger alliance between the two peoples. He starts by revealing that his son Shechem longs, in his soul, for Dinah and requests that she be given as his wife. If Hamor knows Jacob is already aware of the rape, he may be trying to ensure Jacob and his brothers understand that Shechem has real feelings for Dinah and is not merely trying to cover up his crime.

At the same time, Hamor’s immediate mention of open trade and marriages sounds very much like a diplomatic plea (Genesis 34:9). It would be a mistake to interpret this as mere friendliness—at least some part of Hamor knows that the situation is volatile.

Verse 9. Make marriages with us. Give your daughters to us, and take our daughters for yourselves.

Hamor and his son Shechem have come to ask Jacob for Dinah’s hand in marriage to Shechem (Genesis 34:8). Jacob and his sons, however, know that Shechem has raped Dinah and that she has not returned from the city (Genesis 34:1–5). Shechem’s father, the ruler of the city, has made clear that Shechem is in love with Dinah. Whether or not this is meant to ease the anger of Jacob’s family is unclear. What is clear, looking at the rest of this chapter, is that his efforts to appease Dinah’s brothers will fail miserably.

Now Hamor continues by suggesting even more inter-marrying between their peoples. In the following verse, he will expand on this proposal for alliance. This immediate proposal for a broad intermingling sounds like a diplomatic tactic. Hamor most likely understands that his son’s actions expose their family to revenge. Jacob’s family is already large, wealthy, and powerful (Genesis 30:43). Hamor is not speaking as a more-powerful man to someone insignificant; he’s dealing with a legitimate threat.

Verse 10. You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.”

Hamor and his son, Shechem, have come to ask Jacob for Dinah’s hand in marriage to Shechem. Jacob and his sons, however, know that Shechem has raped Dinah and that she has not returned from the city (Genesis 34:1–7). Shechem’s father is the ruler of the city. He has made it clear that Shechem is in love with Dinah and has asked that Jacob give her as a bride. In addition, he has suggested their peoples intermarry freely, sons to daughters and daughters to sons.

Now he points out the business opportunities this could create for both peoples, encouraging Jacob to make this their permanent home. They could trade freely and make acquisitions. Hamor is not simply appealing to Jacob for a single marriage; he is lobbying for peace between these groups of people.

Hamor may be sincere in these offers, but underneath it all he is attempting to smooth over Shechem’s crime. Judging by what happens in the rest of this chapter, he misunderstands how serious this crime was to Dinah’s family. Worse, it’s possible that this is a blatant attempt to buy off Dinah’s father and brothers with the promise of prosperity. Even if that’s not Hamor’s intention, it’s possible that Jacob’s sons interpret it that way, making them even more enraged.

Even if Jacob had been willing to consider Hamor’s suggestions, he knows he must not allow his sons to intermarry with the Canaanites. He knows, also, that God has already promised to give to him and his descendants all of the land of Canaan. He doesn’t need Hamor’s offer for his people to eventually take possession of what God has already granted.

Verse 11. Shechem also said to her father and to her brothers, “Let me find favor in your eyes, and whatever you say to me I will give.

Hamor and Shechem have come to ask Jacob for Dinah’s hand in marriage, to Shechem. News has already reached Jacob, and his sons, that Shechem has raped Dinah and that she has not returned from the city (Genesis 34:1–7). In what seems to be an attempt to avert revenge, Hamor has proposed a broad mingling of his people with those of Jacob. He speaks of more marriages and trading opportunities to follow (Genesis 34:8–10).

Amidst these talks, Shechem once again demonstrates a lack of sense and self-control. He extravagantly offers to pay whatever price Jacob and his sons demand to be allowed to marry Dinah. He expands on this offer in the following verse. Given that Jacob’s sons are already enraged at what happened to their sister, and their likely offense at Hamor’s offer of free trade, it’s noteworthy one of them doesn’t strike Shechem dead then and there.

Verse 12. Ask me for as great a bride-price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.”

Shechem has brutally raped Dinah, the daughter of Jacob (Genesis 34:1–4). As news of the attack makes it to her family, Shechem and his father come to ask for Dinah to be given as Shechem’s wife. Hamor also appeals to Jacob to let the two people groups marry and trade freely. This has the appearance of a diplomatic effort—Hamor is probably trying to smooth over the heinous action of his son.

At some point, Shechem makes an excessive plea for Dinah, offering anything, and any price, to become her husband. In one sense, this is a sincere request—Shechem honestly feels some version of love for Dinah (Genesis 34:3). Not only does that not change the evil of his actions, it probably felt to Jacob’s sons as if he was attempting to bribe his way out of justice.

It was customary for a groom to pay a “bride price” to the bride’s family, as well as to give a gift either to the bride herself or to the family on behalf of the bride. Shechem suggests that Jacob and his sons name whatever price they want to allow him to marry the “young woman.”

How will Jacob and sons respond? As it turns out, Jacob’s sons have inherited their father’s knack for underhanded schemes. Rather than simply killing Shechem outright, they enact an even more brutal and bloody revenge.

Verse 13. The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah.

Shechem has raped Dinah, Jacob’s daughter (Genesis 34:1–5). Now Shechem stands before the family, including Jacob’s sons, suggesting they name their price to allow Shechem to marry Dinah. His father Hamor, also, has suggested establishing marriages and trade between their groups. Underneath all of this, presumably, is an attempt to keep Shechem from facing the consequences of his crime, and averting revenge from Jacob’s powerful family (Genesis 34:6–12).

Jacob’s sons remain outraged. They want nothing more than revenge against Shechem. However, Dinah remains in Shechem’s city, perhaps being held against her will (Genesis 34:26). Rather than take immediate action, Dinah’s brothers will follow their father’s pattern of deceit and scheming in the face of crisis. Jacob practiced trickery (Genesis 25:29–34), saw it modeled by his mother (Genesis 27:15–18), and has now passed it on to his children. It is a practice that will plague Israel for many years to come.

In this case, the deceitful scheme is meant to punish their sister’s rapist; this is a motivation we would find easy to empathize with. However, what follows is clearly not about justice, or holding Shechem accountable. The plot Dinah’s brothers lay out results in a much wider swath of death and destruction.

Context Summary
Genesis 34:13–31 describes the response of Jacob’s sons to the rape of his daughter, Dinah. The rapist, Shechem, has asked for her hand in marriage. Dinah’s brothers suggest that if the men of the town will be circumcised, they will agree to marriages between the two groups. Shechem and his father, Hamor, gladly agree to these terms. But this is a trap. While the men are still sore from circumcision, Simeon and Levi spring an attack, killing all the men and looting the town. Jacob is afraid this will bring retaliation from the Canaanite and Perizzite people. His sons, however, are adamant that their actions were justified.

Verse 14. They said to them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us.

Jacob’s daughter Dinah was brutally raped by Shechem (Genesis 34:1–5). In negotiations alongside his father, Shechem has offered to let Jacob’s family name their price to allow him to marry her. That, one would assume, also means not holding him accountable for his crime (Genesis 34:6–12).

Jacob’s sons remain outraged. It would not be hard to imagine that their first impulse was to kill Shechem on the spot. However, Dinah has not yet been mentioned, so she is probably being held by Shechem’s people (Genesis 34:26). Also, while Jacob’s family is enormously wealthy and powerful (Genesis 30:43), Shechem is connected to a “city” (Genesis 33:18). That term meant something much smaller in the ancient world than it does today. Still, the able-bodied men of the town would certainly have outnumbered Jacob’s sons, even including their servants.

Rather than simply insisting on justice or attacking, Jacob’s sons hatched a shrewd plan (Genesis 34:13). They pretended as if they agreed with Shechem’s proposal. The only problem, they insist, is that it would be a disgrace among their people to marry Dinah to an uncircumcised man. This ruse will not only make the lie seem more plausible, it will enable a violent revenge as well.

Verse 15. Only on this condition will we agree with you — that you will become as we are by every male among you being circumcised.

Jacob’s sons remain outraged at the violation of their sister, Dinah, at the hands of Shechem (Genesis 34:1–7). They have been offered the ability to name their own price to allow Dinah to marry her attacker (Genesis 34:8–12). It’s not hard to imagine that Dinah’s brothers were more interested in revenge than in negotiations. However, their options are limited. Dinah remains with Shechem’s people (Genesis 34:26). Though Jacob’s family is wealthy (Genesis 30:43), they would not have numbered the same as an entire city (Genesis 33:18).

Rather than beginning an immediate assault, the men devise a scheme (Genesis 34:13). They pretend to agree with Shechem’s proposal, given one condition: every male in Shechem must be circumcised as Jacob and his sons had been. This practice of circumcision was a requirement given by God to Abraham for him and all his male descendants. It was a condition of His covenant with His people. Jacob and his sons would have been circumcised as infants. Circumcision was clearly not practiced by the men of Shechem.

More important to Jacob’s sons, of course, is that circumcising an adult male—removing the foreskin of the penis—makes that man temporarily unfit for combat.

Verse 16. Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people.

In the previous verse, Jacob’s sons had given the one condition upon which they would allow Dinah’s rapist Shechem to marry their sister (Genesis 34:1–12). Their stipulation is that every man in Shechem’s community must be circumcised. The deception is that this will make Shechem’s family acceptable to the sons of Jacob and the two people groups can then intermarry. However, that condition was given as part of a deceitful scheme hatched to take revenge on Shechem (Genesis 34:13).

During these negotiations, Shechem’s father Hamor spoke of free trade and intermarriage between Jacob’s people and his own. That diplomatic appeal was probably Hamor’s recognition that a wealthy and powerful family like that was not one to make enemies with. If Jacob’s people would freely intermarry with Shechem’s people, they would soon became a single group. This, of course, was never an option for Israel (Genesis 24:1–4). Hamor and Shechem don’t know this, and they’re happy to get an agreement that seems to avoid bloodshed (Genesis 34:18).

Verse 17. But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.”

Dinah’s wealthy and powerful rapist has offered to pay any price to be married to her and, presumedly, to not be held accountable for the crime (Genesis 34:1–12). Jacob’s sons, however, want nothing but revenge (Genesis 34:13).

They pretend to agree to Shechem’s proposal on one condition: all males in the community of Shechem must be circumcised, as Jacob’s people are. Then the two peoples can freely intermarry and become one. In contrast, they claim, if all the male Shechemites are not circumcised, there would be no wedding and no joining of their peoples. The reference to “taking” Dinah back might have also been a form of a threat. She has not appeared on the scene since being assaulted, and it seems that she is being held by Shechem’s people (Genesis 34:26).

Faced with what seems to be a choice between being held accountable, versus increased wealth and status, Hamor and Shechem will fall for this trap (Genesis 34:18).

Verse 18. Their words pleased Hamor and Hamor ‘s son Shechem.

Working a scheme for revenge (Genesis 34:13), Jacob’s sons have said that the only way they could allow Dinah to marry her rapist Shechem (Genesis 34:1–12) was if all the men of Shechem’s community were to be circumcised.

Did Jacob’s sons expect Shechem and his people to accept such a drastic proposal? It’s hard to know for sure, but the attitudes of both Shechem and Hamor make it plausible. Neither seems worried about the morality of what’s happened, but are more concerned with the benefits it might provide.

Fortunately for the brothers’ scheme, Shechem and his father Hamor are pleased. They seem enthusiastic at the prospect of Shechem avoiding punishment, with the bonus of economic growth. Of course, they will still have to convince all the men of the city to participate by being circumcised along with them.

Verse 19. And the young man did not delay to do the thing, because he delighted in Jacob ‘s daughter. Now he was the most honored of all his father ‘s house.

Shechem’s desire to marry Dinah, whom he had raped, is strong (Genesis 34:1–3). He is deeply in love with her, whatever that might mean to someone willing to be so brutal. For their part, Dinah’s brothers are enraged at what has happened, but have revenge in mind (Genesis 34:13). Their response to Shechem’s offer was something most people would consider outrageous: that all the men of the town be circumcised (Genesis 34:14–16).

Both Shechem and his father, Hamor, react to the proposal with joy. This implies Shechem was used to getting what he wanted. Assaulting Dinah, of course, is one example. His demand that his father procure Dinah is another (Genesis 34:4). Making an excessive promise to buy her is yet another (Genesis 34:11–12). That attitude might be explained by this verse’s comment that Shechem was the “most honored” of his family. In other words, he was the favorite, and expected that whatever he demanded would be granted.

From Shechem’s perspective, getting the men in the city to be circumcised was just a matter of his considerable influence (Genesis 34:2). Both he and his father, it seems, are willing and able to make that happen. What they don’t realize is that this is a trap, leading their city into a terrible revenge.

Verse 20. So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying,

Hamor and Shechem have what most people would consider a very difficult proposal to “sell.” After Shechem raped Dinah, daughter of Jacob, he sought to marry her. He offered to do anything, and pay any price, for her. Dinah’s brothers agreed, but with one extreme condition (Genesis 34:14–16). That stipulation is that all men of the city are to be circumcised. That, or so the brothers claim, would allow Shechem to marry Dinah and other people from the town could intermarry with Jacob’s people. They gather the men at the city gate to make their pitch.

Hamor proposed something of an alliance with Jacob during his earlier meeting (Genesis 34:8–10). His hope seems to be that mingling the people of his town with Jacob’s family will prevent revenge and add wealth. Most likely, this is part of the proposal he’ll explain to the men of the town.

Of course, none of them realize that Dinah’s brothers are laying a trap (Genesis 34:13). What they think of as an opportunity for prosperity will quickly become a disaster.

Verse 21. “These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters.

Jacob’s sons have told Hamor and Shechem that they’ll allow their sister, Dinah, to marry Shechem (Genesis 34:14–16). This, however, is a lie (Genesis 34:13). The brothers are plotting revenge against Shechem for raping their sister (Genesis 34:1–3). Their deceptive condition is that every man in the city must be circumcised as they are. In the prior verse, Hamor and his son began their appeal to the townspeople.

They start with the easy part: Let’s intermarry with Jacob’s people and allow them to live peacefully with us. There’s plenty of room for everyone. Jacob has come into this region with considerable wealth (Genesis 30:43), so this is an attractive benefit.

Father and son start off mentioning peace, which might mean the townspeople are concerned about revenge. This might be a way of putting pressure on everyone to maintain good diplomacy. What they don’t realize is that they’re negotiating their own destruction.

Verse 22. Only on this condition will the men agree to dwell with us to become one people — when every male among us is circumcised as they are circumcised.

Hamor and Shechem have gathered all the men at the gate of the city. Their purpose is to convince everyone to be circumcised. This was the condition given by the sons of Jacob (Genesis 34:14–16), when Shechem appealed for their sister, Dinah, to become his wife (Genesis 34:8–12). But this condition is a lie (Genesis 34:13). Shechem had brutally raped Dinah, and her brothers are intent on revenge (Genesis 34:1–7).

Part of the appeal is for prosperity. Jacob has come to this land with his massive fortune (Genesis 30:43). The idea of opening up trade and marriage with such a family would have been a strong temptation. It’s been noted that Jacob’s family are currently “at peace” (Genesis 34:21). Most likely, word of Shechem’s crime had spread. The chance to avoid reprisals was probably something used to strengthen the case.

Now Hamor and Shechem describe the hard part: the only way for this to happen is if every man in the city is circumcised as they are. This ritual involves removing the foreskin from the penis. When done soon after birth, it’s significantly less traumatic. Needless to say, it’s painful and temporarily debilitating for adult males. This is an era before modern pain management and antibiotics. Jacob’s sons are counting on that.

Verse 23. Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.”

Once again, Hamor and Shechem appeal to prosperity as a reason for all the city’s men to be circumcised (Genesis 34:20–22). Jacob’s extraordinary wealth (Genesis 30:43) would be open to the town through trade and marriage, on this condition (Genesis 34:14–16). That, at least, is what Hamor and Shechem have been led to believe (Genesis 34:13). This stipulation is actually a trap. After Shechem raped Dinah (Genesis 34:1–3), her brothers have set up their revenge using trickery (Genesis 34:7–8).

It’s noteworthy that the brutal assault on Dinah isn’t mentioned in this sales pitch. Scripture is notoriously concise, so it’s possible that the subject came up during this discussion. The first point the Bible records, however, is a statement that Jacob’s clan is “at peace.” In the context of all that’s happened, it’s likely that news of Shechem’s crime has spread. That, in turn, would lead to concerns about retaliation. It’s entirely possible this reference to peace is just as much a bit of fear-mongering: they’re not at war with us, yet, but…

Verse 24. And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city.

Here we see that Hamor and Shechem have succeeded in their goal. They convinced the men of the city to be circumcised in order to become one people with Jacob’s large company (Genesis 34:20–23). That sales pitch focused almost entirely on wealth. Through open trade and intermarriage, the hope was that Jacob’s fortune would also become theirs (Genesis 30:43). It’s also possible that the men of the town were keenly interested in keeping the peace between the two groups (Genesis 34:21). Those combined interests are enough for them to agree to this minor—though painful—surgery.

What none of these men realize is that they’ve agreed to their own destruction. Jacob’s sons lied when giving the condition of circumcision (Genesis 34:13–17). They’re enraged over what has led to this moment (Genesis 34:7). That act was Shechem’s horrific rape of their sister, Dinah (Genesis 34:1–3). Her brothers have no intention of letting her remain with her rapist, or with living in peace with the town that protects him. Rather, they’ve schemed to have the men of town disable themselves, temporarily, so revenge can occur.

Verse 25. On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah ‘s brothers, took their swords and came against the city while it felt secure and killed all the males.

The town is home to Hamor, the local prince, and his son, Shechem. Jacob and his massive clan had recently moved into the area (Genesis 34:18–19). Unfortunately, Shechem chose to attack and rape Dinah, Jacob’s daughter (Genesis 34:1–3). When he and his father came to negotiate to marry Dinah (Genesis 34:8–12), her brothers lied in order to set up this massacre (Genesis 34:13). They claimed that if all the men of town were circumcised, they’d be open to free trade and intermarriage (Genesis 34:14–16). Their actual intent was revenge, but it worked, and the townspeople agreed (Genesis 34:20–24).

Circumcision involves cutting away the foreskin: a flap of tissue covering the end of the penis. This is typically done soon after birth, when it’s relatively quick and easy. Circumcising an adult male involves significant discomfort and a longer recovery time. Jacob’s sons know exactly what the recovery process is like, and they’ve planned accordingly. By the third day, their enemies are suffering the full effects. When the attack comes, the fighting men are partly disabled—preoccupied with pain and in no condition for combat.

The result is a brutal and catastrophic revenge that goes far beyond paying back the original crime. Shechem, Hamor, and the men of the city had trusted Jacob’s family. They expected to reap financial benefits from their circumcision, but that day never came. When the people of the city felt most secure, Simeon and Levi lead a surprise attack and slaughtered every adult male. Most likely, this assault was carried out by more than just the two brothers—a full-scale attack such as this would have included their respective servants, as well.

It should be noted that Simeon and Levi are sons of Jacob’s first wife, Leah, who is also the natural mother of Dinah. Jacob’s outright favoritism (Genesis 29:31) may have played a role in their choice to respond with such violence.

Verse 26. They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem ‘s house and went away.

Amid their slaughter of every man in the city, the fighting forces of Levi and Simeon kill Hamor and Shechem. Shechem had raped Jacob’s daughter, Dinah (Genesis 34:1–8). Then he and his father Hamor had attempted to negotiate for marriage rights by speaking to her father and brothers (Genesis 34:9–12). Jacob’s sons responded with a trap, offering free trade and intermarriage if the men of the town would be circumcised (Genesis 34:13–16). When the townspeople agreed (Genesis 34:20–24), it left their fighting men temporarily handicapped and vulnerable. This was when Dinah’s brothers swept in and took their bloody revenge (Genesis 34:25).

This verse notes that as part of the raid, Dinah is taken from Shechem’s house. This implies that from the time of her assault until now—at least several days—she has been held in the home of her rapist. Scripture does not explicitly say she was held as a captive, but it’s most likely she was there against her will.

It’s possible that favoritism has played a double role in this event. Shechem’s depiction in this passage is that of a spoiled, impulsive man, used to getting his way without consequences. Levi, Simeon, and Dinah are all children of Leah, a wife Jacob treated with much less favor than Rachel. This multiplied revenge may have expressed their anger. Jacob’s seemingly-passive attitude towards Dinah’s rape (Genesis 34:5–7) could have struck a nerve with the other children of the less-loved wife.

Verse 27. The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister.

Referring to this location as a “city” can lead modern readers to a misunderstanding. In many cultures today, the term “city” usually means tens or hundreds of thousands of people. In the ancient world, a “city” might have been as few as several hundred people. Similar confusion can arise when reading that this massacre was committed by two sons of Jacob, Levi and Simeon (Genesis 34:25). These brothers would have brought along their combat-capable servants, as well. This was not the equivalent of a superhero film where two allies defeat tens of thousands of enemies in hand-to-hand combat.

No matter how many people were involved, all the town’s fighting men have been killed thanks to deception by the sons of Jacob (Genesis 34:13–16). This allows the entire area to be ransacked.

Once the battle is over, Jacob’s other sons—and, again, their servants—entered the city to collect all items of value. In that era, a city without adult men was no city at all. Everything there, including the women and children, will be absorbed into the families of Jacob’s sons (Genesis 34:28–29).

It’s expected a modern reader will find these actions atrocious. Jacob, for his part, will worry this retaliation will be taken poorly by surrounding communities (Genesis 34:30). Simeon and Levi seem to argue that the townspeople are accomplices in Shechem’s rape of their sister (Genesis 34:1–3). The people of the city had not stepped in to hold him accountable for the crime. They appear to have condoned his treatment of Dinah, or at least done little to hold the rapist accountable (Genesis 34:31).

Genesis does not explicitly condemn or approve the response of Levi and Simeon. On one hand, this same region will be marked out for destruction as a result of wickedness, after God frees Israel from Egypt (Deuteronomy 9:4). On the other hand, there is no sense that God commanded this retaliation. And, later, Simeon and Levi will suffer consequences in their inheritance due to their actions here (Genesis 49:5–7). It’s possible God brought judgment on the city of Shechem. This might have been to avert possible attacks from the Canaanites later on (Genesis 35:5). It’s also possible Levi and Simeon simply went outrageously overboard in pursuit of justice. Or, all of these might be part of the meaning of this story.

The following verses describe the wealth Jacob’s family added from the Shechemite people following the slaughter.

Verse 28.They took their flocks and their herds, their donkeys, and whatever was in the city and in the field.

Verses 28 and 29 describe the plunder Jacob’s sons collected after slaughtering all the men of Shechem. This bloodshed was the result of local royalty, a man also named Shechem, the son of Hamor, raping one of Jacob’s children (Genesis 34:1–8). Dinah’s brothers tricked the men of the city into being circumcised, by promising opportunity for trade and intermarriage (Genesis 34:13–16). When the fighting men of the town were disabled, Simeon and Levi sprung a surprise attack that wiped out all resistance (Genesis 34:25).

On his deathbed, Jacob will pronounce prophetic blessings on his sons (Genesis 49:1). Among those predictions is a reference to Simeon and Levi’s act of violence (Genesis 49:5–6). That comment also includes a statement that they “hamstrung oxen.” This might mean, as part of their revenge, that the brothers crippled whatever livestock they could not take away with them. Or, it might be a play on the name “Hamor,” which literally means “donkey.” Either way, the brutality shown in this event will resonate in history.

The reversal for the Shechemites is astounding. The men had agreed to be circumcised for the opportunity to intermarry with Jacob’s people. By becoming one with them, they hoped to eventually possess all of Jacob’s great wealth (Genesis 30:43). Instead, Jacob’s sons now obtain the entire wealth of the people of Shechem in a single day.

Verse 29. All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered.

Jacob’s sons plundered all the livestock that had belonged to the people of Shechem (Genesis 34:28). This was enabled by the previous slaughter of every fighting man in the city (Genesis 34:25). That action, itself, was revenge for the rape of Jacob’s daughter, Dinah, by the son of a local prince (Genesis 34:1–8). The men of Shechem agreed to be circumcised, hoping to take part in Jacob’s wealth (Genesis 34:13–16). Instead, they fell for a trap that resulted in their utter destruction.

Once the battle is over, Levi, Simeon, and the other brothers also plunder the city’s wealth and possessions. In addition, they take as captives their wives and “little ones.” In that era, it was extremely common for women to be taken into conquering nations as wives.

As a result of his sons’ deceitful scheme and brutal revenge, Jacob’s wealth has grown enormously. Readers should notice that Jacob has not been heard from since news first broke of his daughter’s rape (Genesis 34:5). Now that all is said and done, the famously-passive leader will explain that he’s unhappy about what others will think of his sons’ revenge (Genesis 34:30).

Verse 30. Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.”

Jacob finally expresses some strong emotion about this situation. Read in the full context of this terrible incident, it casts him in an even more unflattering light than ever before. Jacob’s only recorded responses to the rape of his daughter Dinah (Genesis 34:1–3) are to wait for his sons to return (Genesis 34:5), and this concern over other communities reacting to Simeon and Levi’s bloody revenge. We don’t know if he was aware of his sons’ plan to betray their contract with Shechem and take revenge. If he wasn’t, it’s possible Jacob may even have been willing to give Dinah to Shechem to keep peace.

The anger Jacob expresses here is entirely focused on the social risk their action has brought on him. He doesn’t condemn their brutal and bloody revenge, at least not so far as it’s recorded in Scripture. Nor does he overtly scold them for false dealings. Rather, the main concern for Jacob is that this makes him vulnerable and unwanted in the region. He is focused on his fear that the Canaanites and Perizzites who occupy the land will gather together to destroy him “and his household.” As it turns out, the opposite seems to be true; the surrounding communities will keep a fearful distance from Jacob and his family (Genesis 35:5).

Once again, Jacob’s primary response to a critical situation seems to be fear. The response of his sons is to act boldly—if brutally—for what they see as justice and strength. Another facet to this story is that Dinah, Levi, and Simeon are all children of Leah, a wife Jacob has treated with indifference (Genesis 29:31). Jacob’s lack of strong action to protect his daughter, their birth sister, creates a void in the family that Simeon and Levi stepped in to fill.

Verse 31. But they said, “Should he treat our sister like a prostitute?”

Jacob is angry at two of his sons, Levi and Simeon. He is furious that their brash and bloody act of revenge has left him and his large company exposed and vulnerable to retaliation from the people of the land (Genesis 34:25–30). Sadly, it seems his emotions are mostly over the damage this does to his reputation. No mention is made that Jacob is similarly outraged as his sons (Genesis 34:5–7), or that he is rebuking them for using trickery and violence.

Levi and Simeon respond with a single question: Should Shechem have been allowed to treat their sister like a prostitute? Their actions were in response to Shechem’s rape of their sister, Dinah (Genesis 34:1–3). Using trickery (Genesis 34:13), they convinced the men of the town, those who were protecting the rapist, to be circumcised (Genesis 34:20–24). While the fighting men were sore, the two brothers swept in with their fighting forces and wiped out all resistance.

It’s helpful to remember that Dinah is a full sister to Levi and Simeon. All three were born to Leah, Jacob’s first wife. These siblings are aware that Jacob has never loved Leah, at least not to the extent he has treasured Rachel (Genesis 29:31). Their indignant response is not only a defense of their actions, but a criticism of Jacob. They seem to be turning the tables on him: were you even going to do anything at all?

Shechem did indeed treat Dinah with profound humiliation. He offered to pay large sums of money to marry her after he had raped her. No mention was made of him atoning for his crime, and he and his father even tried to turn the situation into financial gain (Genesis 34:8–12). Levi and Simeon seem to imply Jacob would have been guilty of selling Dinah as a prostitute if he had allowed that to happen.

Jacob gives every impression of acting entirely out of fear, throughout this entire episode. There is no sense that loyalty, protection, or love for Dinah or her mother Leah come into play. That is a strong contrast to his later reaction when a far-more favored child, Joseph, seems to have been lost (Genesis 37:33–35).

Likewise, while Jacob’s sons were motivated, in a sense, by honor, their methods included deception, the breaking of a contract, and what could easily be called murder. One would have hoped to see Jacob overtly condemn their actions. Or, at least, to frame the problem in terms other than his reputation in the region. That reputation will prove useful, however, as the Canaanites will fearfully avoid conflict with Israel in the near future (Genesis 35:5).

End of Chapter 34.

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