Genesis 34 COMMENTARY (Ellicott)

Genesis 34
Ellicott's Commentary for English Readers
And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

(1) Dinah . . . went out to see the daughters of the land.—Those commentators who imagine that Jacob sojourned only twenty years at Haran are obliged to suppose that he remained two or more years at Succoth, and some eight years at Shechem, before this event happened, leaving only one more year for the interval between Dinah’s dishonour and the sale of Joseph to the Ishmaelites. But even so, if Dinah was now not more than fourteen, there would be left a period of only nine years, in which Leah has to bear six sons and a daughter, with a long interval of barrenness, during which Zilpah was given to Jacob and bears two sons. But besides this impossibility, Jacob evidently remained at Succoth only until he was shalem, sound and whole from his sprain, and Dinah’s visit was one of curiosity, for she went “to see the daughters of the land,” that is, she wanted, as Abravanel says, to see what the native women were like, and how they dressed themselves. Josephus says that she took the opportunity of a festival at Shechem; but as neither her father nor brothers knew of her going, but were with their cattle as usual, it is probable that with one or two women only she slipped away from her father’s camp and paid the penalty of her girlish curiosity. But she would feel no such curiosity after being a year or two at Shechem, so that it is probable that her dishonour took place within a few weeks after Jacob’s arrival there. So, too, Hamor’s words in Genesis 34:21-22 plainly show that Jacob was a new comer; for he proposes that the people should “let them dwell in the land,” and therefore consent to the condition required by them that the Hivites should be circumcised. It would have been absurd thus to speak if Jacob had already dwelt there eight years with no apparent intention of going away.

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.
And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
(5) Jacob heard.—As Dinah did not return home (Genesis 34:26), her father probably learned her dishonour from the maidservants who had gone out with her. But “he held his peace,” chiefly from his usual cautiousness, as being no match for the Hivites, but partly because Leah’s sons had the right to be the upholders of their sister’s honour.

And Hamor the father of Shechem went out unto Jacob to commune with him.
And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.
(7) He had wrought folly in Israel.—The great anger of Jacob’s sons agrees as completely with the general harshness of their characters as the silence of the father with his habitual thoughtfulness; but it was aroused by a great wrong. The use, however, of the term Israel to signify the family of Jacob as distinguished from his person belongs to the age of Moses, and is one of the proofs of the arrangement of these records having been his work. In selecting them, and weaving them together into one history, he would add whatever was necessary, and in the latter half of this verse we apparently have one such addition.

And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.
And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
(10) Ye shall dwell with us.—Hamor proposes that Jacob’s family shall abandon their nomad life, and settle among the Hivites. and trade with them, and get possessions, not merely of cattle and movable goods, but of immovable property. He wished the two clans to coalesce into one community.

And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.
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.
(12) Dowry and gift.—The word rendered dowry (mohar) is the price paid to the parents and relatives of the bride, though taking the form of a present. The gift (matthan) was the present made by the bridegroom to the bride herself. Besides this, her relatives were expected to give her presents, and with some tribes of Arabs it is usual even to make over to her the dowry.

And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
(13, 14) And said . . . and they said.—These are two different verbs in the Hebrew, and should be translated and spake (because he had defiled Dinah their sister), and said. The intermediate words are parenthetical, and there is no reason for translating spake by plotted, laid a snare, as Gesenius and others have done.

And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:
But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;
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.
But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
And their words pleased Hamor, and Shechem Hamor's son.
(18) Their words pleased Hamor.—We gather from this that circumcision was a rite not only well known, but regarded as something honourable; for otherwise they would not so readily have submitted to a thing so painful.

And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.
And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
(21) Let us take their daughters . . . —In a young community, such as this of the Hivites at Shechem appears to have been, the addition of a large number of women was a valuable increase of their strength, and one that brought the promise also of future extension. Jacob’s men were also chiefly of the Semitic stock, and therefore possessed of high physical and mental endowments; and as they were rich in cattle and other wealth, their incorporation with the people of Shechem would raise it to a high rank among the petty states of Canaan. There was much plausibility, therefore, in Hamor’s proposal and arguments.

Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.
Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.
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.
And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.
(25) Simeon and Levi, Dinah’s brethren.—As born of the same mother, they, with Reuben and Judah, were especially bound to espouse their sister’s cause, but the method they took was cruel in the extreme. And it seems that these two were the leaders in the plot, having probably excluded Reuben from it, as a man of feeble character and opposed to bloodshed (Genesis 37:22); and Judah, as one too honourable to take part in so nefarious a transaction. Long afterwards Jacob speaks of it in terms of the strongest reprobation (Genesis 49:5-7). In executing their cruel deed, they would command the services of the more active and fierce portion of Jacob’s servants; but they must have been not boys, but men of ripe manhood, before they could have had influence or power enough for so terrible an exploit.

And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.
The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
(27) The sons of Jacob.—After slaying Hamor and Shechem, the two brothers “took Dinah and went out.” It was after this that Jacob’s sons generally—though not without exceptions, for several of them were still very young—joined in seizing the spoil.

They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,
And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.
(29) Their little ones.—Heb., their taf. (See Note on Genesis 17:13.) How erroneous is the translation “little-ones” may be seen from Numbers 31:17-18, which in the Heb. is, “Now, therefore, kill every male in the taf . . . and all the taf of women that are unmarried.” It would be monstrous to suppose that boys were to be put to death, and men escape, nor would little girls be likely to be married. In 2 Chronicles 31:18 the taf is distinguished both from the sons and daughters; and so also in Genesis 20:13, where we read “their tafs and their children. The LXX. have altered the order here, but otherwise translate correctly their persons, that is, their property in men-servants and maid servants, as opposed to their cattle and their wealth in goods. In Genesis 1:8 the LXX. translate clan, and in Genesis 34:21 household. The slaves thus seized would form the most valuable part probably of the spoil.

And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.
(30) Ye have troubled me.—Jacob’s timidity led him to think first of the danger that would result from the conduct of his sons, and only afterwards of the cruelty and treacherousness of their deed. He commented upon this on his dying bed in words of fitting reprobation, but his reproof now is singularly weak, and the retort of his sons just. If the danger were all, this could have no weight when a shameful wrong had been done; but in avenging this wrong they had committed a crime of a deeper dye

And they said, Should he deal with our sister as with an harlot?
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