- This chapter is often entitled the Rape of Dinah but this only encompasses the first four verses setting the background for the vengeance wrought by her brothers.
- A noteworthy aspect of this episode is the failure to do the right thing by all the parties involved (Dinah, Shechem, his father Hamor, the sons of Jacob, and Jacob).
- Nobody comes off without sin in this story.
- Dinah was the only daughter of Jacob by his wife Leah.
- She was born at the very end of the 2nd seven years of Jacob’ exile and more probably was the only child born during the final six years of Jacob’s employment with Laban.
- This assessment is based on the language of 30:21 which records Leah’s giving birth to Dinah after her final and sixth son Zebulon.
- The verse reads: "Afterward she bore a daughter and named her Dinah."
- "Afterward" looks back to the seven year cycle during which 11 sons were born to Jacob (?).
- We learned from the last chapter that Jacob "camped before the city" of Shechem (33:18).
- At this time the sons of Jacob ranged from 13 years of age (Reuben) to six years of age (Joseph).
- But we discover in this chapter that the sons of Jacob were young adults as evidenced by their adult activities of caring for Jacob’s livestock (v. 7) and the ability of two of them to kill off the entire adult male population of Shechem.
- If this episode took place ten or so years after the Jacob took up residency outside the city then the age range of the sons would be 23 to 16 years of age.
- If Dinah was born close to the outset of the final six years of the family’s time in Paddan-aram, then Dinah would have been about 15 years of age give or take a year.
- This is further confirmed by the term her rapist’s turned suitor for marriage one Shechem refers to her as a "young girl" in v. 4.
- We would say that she was but a child somewhere near being a young adult.
- Being the only free born daughter in the family Dinah had no one of her age to socialize with, which induced her to seek companionship outside the family (v. 1).
- Her going outside the community to find friends her age is the reasonable motivation for what we read in verse 1: "she went out to visit the daughters of the land."
- Here we have a clear example of the violation of the doctrine of separation.
- Her action was clearly imprudent.
- She was also at the age when young girls act boy crazy.
- Perhaps her motivation also included being introduced to one of the boys of the city.
- The specific category of people occupying Shechem at this time was Hivite (cf. 10:17).
- She caught the eye of the hereditary ruler of the city, a prince bearing the same name as the city (v.2).
- Shechem’s assault upon this young maiden is literally, that he "laid her" versus the more usual "lay with her."
- This implies forcible intercourse or statutory rape.
- The brutality of the act notwithstanding, Shechem did not treat Dinah as Amnon did Tamar after raping her, who "hated her with a great hatred" and expelled her from his room (2Sam. 13:15-17).
- Shechem, unlike Amnon, became "deeply attracted to Dinah" for "loved the girl, and spoke kindly [reassuringly) to her" (v.3).
- The Hebrew reads: "his soul stuck to Dinah" (e.g., "He was deeply attracted" and; "he spoke upon her heart" (cf. 50:2; e.g., "spoke tenderly").
- Shechem, the prince of Shechem, was completely smitten by this young girl.
- The narrator first condemns Shechem for his crime then moves to reveal other facets of his behavior that evoke some sympathy for him.
- He really did want to marry her properly.
- After affirming his love for the young girl, Shechem without delay goes to his father and demands that he "Get this young girl for a wife" (v.4).
- He doesn’t even so much as offer a "please."
- It goes without saying that Shechem related to his father what happened that day.
- The term "young girl" (feminine noun yaledah) is not a disparaging term here, but simply is in accord with Dina’s adolescence or status as a minor (cf. Joel 3:3; Zech. 8:5; Eccl. 11:10 "childhood"; Ps. 110:3).
- Shechem could be brutal, charming, and blunt.
Scene 2: Proposal of A Marriage Alliance (vv. 5-17)
Wooing Jacob and Sons with Economic Advantage (vv. 5-12)
VERSE 5 Now Jacob heard that he had defiled Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in
(~a'Bo-d[; bqo[]y: vrIx/h,w> hd,F'B; WhnEq.mi-ta, Wyh' wyn"b'W ATbi hn"yDI-ta, aMeji yKi [m;v' bqo[]y:w> [waw w/proper noun Jacob + Qal perf.3m.s. shama hear + part ki + Piel perf.3m.s. tame become unclean; "he had defiled" + d.o. marker + proper noun Dinah + noun f.s.constr.w/3m.s.suff. bath + waw w/noun m.p.constr.w/3m.s.suff. ben son + Qal perf.3p. hayah "were" + d.o. marker + noun m.s.constr.w/3m.s.suff. miqeneh livestock + def.art.w/prep w/noun m.s.abs. shadeh field + waw w/Hiphil perf.3m.s. charash devise; engrave, plow; "kept silent" + proper noun Jacob + part adh until + Qal infin.constr.w/3m.p.suff. bo come]).
VERSE 6 Then Hamor the father of Shechem went out to Jacob to speak with him (ATai rBed;l. bqo[]y:-la, ~k,v.-ybia] rAmx] aceYEw: [waw w/Qal impf.3m.s. yatsa go out + proper noun Hamor + noun m.s.constr. abh father + proper noun Shechem + prep el + proper noun Jacob + prep lamedh w/Piel infin.constr. dabar speak + prep eth w/3m.s.suff.]).
VERSE 7 Now the sons of Jacob came in from the field when they heard it; and the men were grieved (~yvin"a]h' WbC.[;t.YIw: ~['m.v'K. hd,F'h;-!mi WaB' bqo[]y: ynEb.W [waw w/noun m.p.constr. ben son + proper noun Jacob + Qal perf.3p. bo come + prep min + def.art.w/noun m.s.abs. shadeh field + prep kaph w/Qal infin.constr.w/3m.p.suff. shama hear + waw w/Hithpael impf.3m.p. atsab grieve, vex + def.art.w/noun m.p.abs. ish man], and they were very angry because he had done a disgraceful thing in Israel by lying with Jacob's daughter, for such a thing ought not to be done [hf,['yE al{ !kew> bqo[]y:-tB;-ta, bK;v.li laer'f.yIb. hf'[' hl'b'n>-yKi daom. ~h,l' rx;YIw: [waw w/Qal impf.3m.s. charah burn; "were… angry" + prep lamedh w/3m.p.suff. "they" + adv me-odh exceedingly + part ki + noun f.s.abs. nebalah folly; "a disgraceful thing" + Qal perf.3m.s. ashah do + prep beth w/proper noun Israel + prep lamedh w/Qal infin.constr. shakaba lie down + d.o. marker + noun f.s.abs. bath + proper noun Jacob + waw w/adv ken for + neg lo + Niphal impf.3m.s. ashah do; "be done"]).
VERSE 8 But Hamor spoke with them, saying, "The soul of my son Shechem longs for your daughter; please give her to him in marriage (hV'ail. Al Ht'ao an" WnT. ~k,T.biB. Avp.n: hq'v.x' ynIB. ~k,v. rmoale ~T'ai rAmx] rBed;y>w: [waw w/Piel impf.3m.s. dabar speak + proper noun Hamor + prep eth w/3m.p. + prep lamedh w/Qal infin.constr. amar say + proper noun Shechem + noun m.s.constr.w/1s.suff. be son + Qal perf.3f.s. chashaq be attached to; "longs" + noun f.s.constr.w/3m.s.suff. nephesh soul + prep beth w/noun f.s.constr.w/2m.p.suff. bath + Qal imper.m.p. nathan give + interj na please + d.o. marker w/3f.s.suff. + prep lamedh w/3m.s.suff. + prep lamedh w/noun f.s.abs. ishshah wife]).
VERSE 9 "Intermarry with us; give your daughters to us and take our daughters for yourselves (~k,l' Wxq.Ti WnytenOB.-ta,w> Wnl'-WnT.Ti ~k,ytenOB. Wnt'ao WnT.x;t.hiw> [waw w/Hithpael imper.m.p. chathan make oneself a daughter’s husband; e.g. a verb signifying a son-in-law or, bridegroom; cf. 19:12, 14; Ex. 4:25,26; vb. is used in Duet 7:3 prohibiting intermarriage; also Josh. 23:12 + d.o. marker w/1p.suff. "with us" + noun f.p.constr.w/2m.p.suff. bath "your daughters" + Qal impf.2m.p. nathan give + prep lamedh w/def.art.w/1p.suff. "to us" + waw w/d.o. marker + noun f.p.constr.w/1p.suff. bath daughter; "our daughters" + Qal impf.2m.p. laqach take + prep lamedh w/2m.p.suff. "for yourselves"]).
VERSE 10 "Thus you shall live with us, and the land shall be open before you; live and trade in it and acquire property in it (HB' Wzx]a'hew> h'Wrx's.W Wbv. ~k,ynEp.li hy<h.Ti #r,a'h'w> WbveTe WnT'aiw> [waw w/prep eth w/1p.suff. "with us" + Qal impf.2m.p. yashab live + waw w/def.art.w/noun both s.abs. eretz land + Qal impf.3f.s. hayah be + prep lamedh w/noun m.p.constr.w/2m.p.suff. paneh face; "before you" + Qal imper.m.p. yashab live + waw w/Qal imper.m.p.w/3f.s.suff. sachar trade + waw w/Niphal imper.m.p. achaz take hold of, seize; "acquire property" + prep beth w/3f.s.suff. "in it"])."
VERSE 11 Shechem also said to her father and to her brothers, "If I find favor in your sight, then I will give whatever you say to me (!Tea, yl;ae Wrm.aTo rv,a]w: ~k,ynEy[eB. !xe-ac'm.a, h'yx,a;-la,w> hybia'-la, ~k,v. rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Shechem + prep el + noun m.s.constr.w/3s.f.suff. abh father + waw w/prep el + noun m.p.constr.w/3f.s.suff. ach brother + Qal impf.1s. matsa find + noun m.s.abs. chen favor + prep beth w/noun f. dual constr.w/2m.p.suff. ayin eye + waw w/rel.pro. asher + Qal impf.2m.p. amar say + prep el w/1s.suff. + Qal impf.1s. nathan give]).
VERSE 12 "Ask me ever so much bridal payment and gift, and I will give according as you say to me; but give me the girl in marriage (hV'ail. r'[]N:h;-ta, yli-Wnt.W yl'ae Wrm.aTo rv,a]K; hn"T.a,w> !T'm;W rh;mo daom. yl;[' WBr>h; [Hiphil imper.m.p. rabah be great + prep al w/1s.suff. + adv me-odh much + noun m.s.abs. mohar wedding money + waw w/noun m.s.abs. mattan reward, gift + waw w/Qal impf.1s. nathan give + prep kaph w/rel.pro. asher + Qal impf.2m.p. amar say + prep el w/1s.suff. + waw w/Qal imper.m.p. nathan give + d.o. marker + def.art.w/noun f.s.abs. na-arah girl + prep lamedh w/noun f.s.abs. ishshah wife])."
ANALYSIS: VERSES 5-12
- The second scene in this episode is the longest extending through v. 19.
- It is dominated by dialogue featuring a diplomatic negotiation initiated by Hamor, Shechem’s father, proposing an alliance between the Hivites and Israel, conditional on Jacob allowing his daughter to marry Shechem.
- To rightly understand this back and forth dialogue one must know two facts: first, the sons of Jacob negotiate in deceit; and secondly, Dinah was held by the Shechemites (e.g., she did not return to her house; vv. 17, 26).
- Later in the afternoon of the day of this crime Jacob somehow learned the news of his daughter’s honor being defiled.
- V. 5 further sets the scene by informing the reader that Jacob’s sons were "with [the] livestock in the field" in other words they were not at home when the incident became known to Dinah’s parents.
- The reader expects a violent reaction from Jacob, but instead he appears on the surface indifferent as per "Jacob kept silent until they came in."
- Contrast David who upon hearing of the rape of his daughter Tamar became volatile (2Sam. 13:21).
- Silence may be wise in some circumstances but the narrative here reflects badly upon Jacob who appears unconcerned.
- In v. 6 the scene has Hamor coming to Jacob by himself in order to begin the process of pacification not knowing what he would encounter (Shechem is not with him at this point).
- But news of this kind spreads rapidly and the sons of Jacob became privy of the evil deed while they were still at work (v.7).
- Dinah’s brothers react in a totally opposite and expected fashion to that of Jacob when they hear what happened to their sister.
- Their mental state is grief followed by indignation.
- The fact they heard it while away from the home explains how they could have devised their scheme of retaliation before entering into their negotiations with Hamar and Shechem.
- Had they heard the news upon arriving home they would not have had time to put their heads together and come up with the clever scheme to exact revenge.
- The totality of v. 7 puts the sons in a much better light than that of their father.
- Their mental distress and anger was rightly attributed to the fact that, "he (Shechem) had done a disgraceful/shameful thing in Israel by lying with Jacob’s daughter…"
- Is the comment by the narrator his opinion or the opinion of the sons of Jacob or both?
- "Both" seems the most likely option.
- The term "disgraceful" (nebalah) is used elsewhere of a crime punishable by death (Deut. 22:21; Josh. 7:15; Judg. 19:23-24; 20:6; 1Sam. 25:25; 2Sam. 13:12).
- It carries the idea of that which is senseless and shameful.
- The use of "in Israel" is striking considering the relative short history of this term to signify their national identity.
- "In Israel…Jacob’s daughter" is a combination of Jacob’ old and new names and elicits surprise that Jacob is so passive while the sons are so concerned about their sister’s honor.
- The narrator makes it clear that the brothers’ reaction is the right one which is underscored by the phrase "a thing which ought not to be done."
- Sometime between v. 6 and v. 8 ("Hamor spoke with them…") Shechem and the sons’ of Jacob entered the scene with Jacob and Hamor.
- Hamor addresses Jacob without apology or mention of his son’s evil deed nor the fact that Dinah is still in Shechem’s custody.
- Instead he simply asks Jacob for his daughter’s hand in marriage to his son (v.8).
- Hamor informs Jacob that his son loves his daughter using the rare expression "the soul of my son longs for your daughter."
- The verb here is not the standard word for love (ahab), but the rarer chashaq, which means ‘be attached to" someone or something (cf. Deut. 7:7 "Yahweh did not set His love on you or choose you because you were more in number than any of the peoples, for you were the fewest of all peoples."; also 10:15 "Yet on your fathers Yahweh set His affection, and He chose their descendants after them, even you above all peoples, as it is this day."; 21:11 "and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself,"; 1Kgs. 9:1; 9:19; 2Chron. 8:6; Psa. 91:14; Isa. 21:4; 38:17).
- Hamor’s request is given with the polite "please."
- Hamor, the leader in Shechem, goes much further than a marriage proposal offering intermarriage between the Israelites and the Shechemites (v. 9).
- This of course was completely at odds with the patriarchal tradition espoused by Abraham (24:3, 37) and later by Isaac and Rebekah (27:46; 28:1) and even later by the Mosaic Law (Deut. 7:3 prohibits: "You shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons" (cf. Josh. 23:12; Ezra 9:14).
- Hamor’s speech continues with his urging the Israelites to consider the economic advantages of such an alliance (v. 10).
- What he offers Jacob and sons is something they have already been given by God.
- At least the part about "the land open before you" (cf. 13:17; 26:3), which is the offer of safe and unimpeded movement with the goal of living and trading and acquiring property.
- Hamor is offering nothing new.
- Hamor’s offering is a trap that if agreed to would have submerged the Israelites into the Canaanite civilization and thus they would have lost their identity.
- Hamor’s overtures sound conciliatory and appealing to the uninformed; nor were they insincere.
- He negotiates from a strong position but from a position wrongly attained.
- Remember he has Dinah in his city whether for or against her will.
- Her brothers no doubt assumed the latter.
- He has all the leverage as he has Dinah and the manpower to do as he pleases.
- Jacob knows this and this may explain his passive posture during these negotiations.
- In v.11 Shechem grows impatient and brings the conversation back to the main point with great passion.
- He is a young man who is talented but impetuous
- He invites Jacob and his sons to make an offer of any figure they like so that he can marry Dinah.
- If they will overlook the crime thereby granting him "favor in [their] sight" then he will give them whatever "bridal payment and gift" they might ask of him.
- Being young, attractive, wealthy and held in high esteem among the locals fed his approbation and made him vulnerable.
- Not to mention the fact that he was blinded by love.
- Under the Law in cases of premarital intercourse this dowry still had to be paid to legitimize the union but the girl’s father was allowed to set the amount of the bridal gift (Ex. 22:16-17).
- So Shechem invites them to name their price.
- For the covetous waving money in their face turns away wrath (Prov. 21:14 "A gift in secret subdues anger, and a bribe in the bosom, strong wrath." Also, Prov. 18:16 "A man’s gift makes room for him and brings him before great men.").
- Shechem imagines that he can buy his way out of his evil deed and end up with the woman he thinks will make him happy.
- Apparently, the two terms "bridal payment and gift" constitute a payment both to Jacob and to Dinah.
- Hamor represents the father who will do anything for their offspring except hold the accountable.
- Shechem represents the spoiled prince who’s self-importance has gone to his head!
The Brothers’ Single Requirement (vv. 13-17)
VERSE 13 But Jacob's sons answered Shechem and his father Hamor with deceit, because he had defiled Dinah their sister
(~t'xoa] hn"yDI tae aMeji rv,a] WrBed;y>w: hm'r>miB. wybia' rAmx]-ta,w> ~k,v.-ta, bqo[]y:-ynEb. Wn[]Y:w [waw w/Qal impf.3m.p. anah answer + noun m.p.constr ben son + proper noun Jacob + d.o. marker + proper noun Shechem + waw w/d.o. marker + proper noun Hamor + noun m.s.constr.w/3m.s.suff. abh father + prep beth w/noun f.s.abs. miremah deceit + waw w/Piel impf.3m.p. dabar speak + rel.pro. asher + Piel perf.3m.s. tama become unclean; "he had defiled" + d.o. marker + proper noun Dinah + noun f.s.constr.w/3m.p.suff. achoth sister]).
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 (Wnl' awhi hP'r>x,-yKi hl'r>[' Al-rv,a] vyail. Wntexoa]-ta, ttel' hZ<h; rb'D'h; tAf[]l; lk;Wn al{ ~h,ylea] Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + prep el w/3m.p.suff. + neg lo + Qal impf.1p. yakol be able + prep lamedh w/Qal infin.constr. ashah do + def.art.w/noun m.s.abs. dabar word; "thing" + def.art.w/adj.m.s.abs. zeh this + prep lamedh w/Qal infin.constr. nathan give + d.o. marker + noun f.s.constr.w/1p.suff. achoth sister + prep lamedh w/noun m.s.abs. ish man + rel.pro. asher + prep lamedh w/3m.s.suff. + noun f.s.abs. arelah foreskin, uncircumcised + prep ki + noun f.s.abs. cherepah reproach + pro.3f.s. hi she + prep lamedh w/1p.suff.]).
VERSE 15 "Only on this condition will we consent to you: if you will become like us, in that every male of you be circumcised (rk'z"-lK' ~k,l' lMohil. Wnmok' Wyh.Ti ~ai ~k,l' tAanE tazOB.-%a; [adv ak only + prep beth w/adj.f.s.abs. zoth this + Niphal impf.1p. uth consent, agree + prep lamedh w/2m.p.suff. + adv im if + Qal impf.2m.p. hayah be + prep kaph w/1p.suff. + prep lamedh w/Niphal infin.constr. mul circumcise + prep lamedh w/2m.p.suff. + noun m.s.constr. kol all + noun m.s.abs. zakar male]),
VERSE 16 then we will give our daughters to you, and we will take your daughters for ourselves, and we will live with you and become one people (dx'a, ~[;l. WnyyIh'w> ~k,T.ai Wnb.v;y"w> Wnl'-xQ;nI ~k,ytenOB.-ta,w> ~k,l' WnytenOB.-ta, WNt;n"w> [waw w/Qal impf. nathan give + d.o. marker + noun f.p.constr.w/1p.suff. bath + prep lamedh w/2m.p.suff. + waw w/d.o. marker + noun f.p.constr.w/2m.p.suff. bath + Qal impf.1p. laqach take + prep lamedh w/1p.suff. + waw w/Qal perf.1p. yashab live + prep eth w/2m.p.suff. + waw w/Qal perf.1p. hayah + prep lamedh w/noun m.s.ab.s am people + adj.m.s.abs. echad one]).
VERSE 17 "But if you will not listen to us to be circumcised, then we will take our daughter and go (Wnk.l'h'w> WnTeBi-ta, Wnx.q;l'w> lAMhil. Wnyleae W[m.v.ti al{-~aiw> [waw w/part im if + neg lo + Qal impf.2m.p. shama hear + prep el w/1p.suff. + prep lamedh w/Niphal infin.constr. mul circumcise + waw w/Qal perf.1p. laqach take + d.o. marker + noun f.s.constr.w/1p.suff. bath + waw w/Qal perf.1p. halak walk])."
ANALYSIS: VERSES 13-17
- Having offered a very favorable fig leaf to Jacob and his sons for the hand of Dinah the, scene shifts to the requirement for such a transaction to be finalized by Jacob and sons.
- The ongoing negotiations are dominated by the brothers with Jacob remaining silent in the background.
- The singular requirement advanced by the brothers is predicated by deceit.
- This noun for deceit (mirma) is used for the second time in the Jacob narrative, the first being when Isaac said to Esau, "Your brother came fraudulently (bemirah) and has taken away your blessing" (27:35).
- The cognate verb is used in 29:25 when Jacob said to Laban the next morning, "Why did you trick me?"
- They obviously concocted the scheme on their walk back from the field.
- Furthermore, they are all in agreement to the plan to exact revenge on Shechem.
- Their father Jacob is completely out of the loop.
- The brothers sought revenge by any means.
- They were unwilling to let God act taking matters into their own hands.
- The crime against their sister was for them sufficient grounds to act "with deceit."
- And so, in v. 14ff. they lay out the one requirement that must be met if Shechem is to marry Dinah and the two peoples are to commingle (intermarry, etc.).
- The singular impediment to an the alliance proposed was a ritual or religious concern.
- They insist that they "cannot do this thing" since the one marrying their sister is uncircumcised (v.14).
- In so doing they site a key feature and stipulation of the Abraham Covenant, namely, "all your males must be circumcised" (17:10).
- The brothers abuse the real significance of this ritual.
- The Shechemites are not asked to convert to the faith of Israel as would be the case with an outsider joining the tribal ranks of Israel.
- Failure to do so, they rightly affirm, would be to bring disgrace/reproach upon them.
- Consent to enter into the alliance and the marriage of their sister is, they insist, that all the adult males of Shechem "be circumcised" (v.15).
- This arrangement is not only so that their sister can be married to a male who is circumcised, but that universal circumcision will enable the alliance to "become one people" to come to fruition (16).
- The brothers contend that economic advantages have little or nothing to do with the proposal advanced by Hamor and Shechem, but all hinges on the question of religious identity.
- And that identity is tied to the rite of circumcision.
- If the Shechemites are agreeable to these terms then the proposed alliance and marriage will proceed ahead.
- If the men of Shechem do not comply with this one requirement then they threaten to "take our daughter and go."
- Meaning they will use force if necessary and leave the territory on the outskirts of Shechem (v.17).
- The brothers are bluffing in their veiled threat to take their sister back.
- They are undaunted by the fact she is in the custody of Hamor and Shechem as a bargining chip.
- The reader is left to wonder as to what Jacob was thinking during this seemingly impromptu negotiation apart from his consent.
- Jacob did not have anything to do with his sons’ part of in the negotiations.
- He didn’t even ask for a recess so he could discuss matters with his sons in private.
- At this point he acts like his father and maintains silence.
- Silence suggests agreement.
- Jacob had to know that intermarriage was totally at odds with the Covenant.
- Fear was probably what tied Jacob up.
- Did he even suspect anything was up?
- Probably not.
- Not once did anyone mention God during this phase of the negotiations.
- Again, Jacob is thrust into a scene where deceit is involved and where the stakes are high.
- The Israelite side is definitely not trusting God or seeking his will.
Scene 3: Shechemites Persuaded (vv. 18-24)
VERSE 18 Now their words seemed reasonable to Hamor and Shechem, Hamor's son
(rAmx]-!B, ~k,v. ynEy[eb.W rAmx] ynEy[eB. ~h,yreb.dI Wbj.yYIw: [waw w/Qal impf.3m.p. yatab be good; "seemed reasonable" + noun m.p.constr.w/3m.p.suff. dabar word + prep beth w/noun m. dual constr. ayin eye + proper noun Hamor + waw w/prep beth w/noun m. dual constr. ayin eye + proper noun Shechem + noun m.s.constr. ben + proper noun Hamor]).
VERSE 19 The young man did not delay to do the thing, because he was delighted with Jacob's daughter (bqo[]y:-tb;B. #pex' yKi rb'D'h; tAf[]l; r[;N:h; rx;ae-al{w> [waw w/neg lo + Piel perf.3m.s. achar delay + def.art.w/noun m.s.abs. na-ar youth + prep lamedh w/Qal infin.constr. ashah do + def.art.w/noun m.s.abs. dabar "thing" + part ki + Qal perf.3m.s. chaphats delight in + prep beth w/noun f.s.abs. bath + proper noun Jacob]).
Now he was more respected than all the household of his father (wybia' tyBe lKomi dB'k.nI aWhw> [waw w/pro.3m.s. hu he + Niphal part.m.s.abs. kabad be heavy; "more respected" + prep min w/noun m.s.abs. kol all + noun m.s.constr. bayith household + noun m.s.constr.w/3m.s.suff. abh father]).
VERSE 20 So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying (rmoale ~r'y[i yven>a;-la, WrB.d;y>w: ~r'y[i r[;v;-la, AnB. ~k,v.W rAmx] aboY"w: [waw w/Qal impf.3m.s. bo go, come + proper noun Hamor + waw w/proper noun Shechem + noun m.s.constr. w/3m.s.suff. ben + prep el + noun m.s.abs. sha-ar gate + noun f.s.constr.w/3m.p.suff. ir city, town + waw w/Piel impf.3m.p. dabar speak + prep el + noun m.p.constr. ish man + noun f.s.constr.w/3m.p.suff. ir city, town + prep lamedh w/Qal infin.constr. amar say]),
VERSE 21 "These men are friendly with us; therefore let them live in the land and trade in it, for behold, the land is large enough for them (~h,ynEp.li ~yId;y"-tb;x]r; hNEhi #r,a'h'w> Ht'ao Wrx]s.yIw> #r,a'b' Wbv.yEw> WnT'ai ~he ~ymilev. hL,aeh' ~yvin"a]h' [def.art.w/noun m.p.abs. ish man + def.art.w/adj.p.abs. elleh these + adj.m.p.abs. shalem peace; "friendly" + pro.3p. hem "them" + prep eth w/1p.suff. "us" + waw w/Qal impf.3m.p. jussive yashab live + prep w/def.art.w/noun both s.abs. eretz land + waw w/Qal impf.3m.p. jussive sachar trade + d.o. marker w/1p.suff. + waw w/def.art.w/noun both s.abs. eretz land + interj hinneh + adj.f.s.constr. rachab large + noun f. dual constr. yadh hand + prep lamedh w/noun m.p.constr.w/3m.p.suff. paneh face; "for them"]).
Let us take their daughters in marriage, and give our daughters to them (~h,l' !TenI WnytenOB.-ta,w> ~yvin"l. Wnl'-xQ;nI ~t'nOB.-ta [d.o. marker + noun f.p.constr.w/3m.p.suff. bath + Qal impf.1p. laqach take + prep lamedh w/def.art.w/1p.suff. + prep lamedh w/noun f.p.abs. ishshah wife; "in marriage" + waw w/d.o. marker + noun f.p.constr.w/1p.suff. bath daughter + Qal impf.1p. nathan give + prep lamedh w/3m.p.suff.]).
VERSE 22 "Only on this condition will the men consent to us to live with us, to become one people (dx'a, ~[;l. tAyh.li WnT'ai tb,v,l' ~yvin"a]h' Wnl' WtaoyE tazOB.-%a; [adv ak only + prep beth w/adj.f.s.abs. zoth this + Niphal impf.3m.p. uth consent + prep lamedh w/1p.suff. + def.art.w/noun m.p.abs. ish man + prep lamedh w/Qal infin.constr. yashab live + prep eth w/1p.suff. + prep lamedh w/Qal infin.constr. hayah + prep lamedh w/noun m.s.abs. am people + adj.m.s.abs. echad one]: that every male among us be circumcised as they are circumcised [~yliMonI ~he rv,a]K; rk'z"-lK' Wnl' lAMhiB. [prep beth w/Niphal infin.constr. mul circumcise + prep lamedh w/1p.suff. + noun m.s.constr. kol + noun m.s.abs. zakar male + prep kaph w/rel.pro. asher + pro.3m.p. hem they + Niphal part.m.p.abs. mul circumcise]).
VERSE 23 "Will not their livestock and their property and all their animals be ours (~he Wnl' aAlh] ~T'm.h,B.-lk'w> ~n"y"n>qiw> ~h,nEq.mi [noun m.p.constr.w/3m.p.suff. miqeneh livestock + waw w/noun m.s.constr.w/3m.p.suff. qineyan property + waw w/noun m.s.constr. kol + noun f.s.constr.w/3m.p.suff. behemah cattle; "animals" + interrog. ha + neg lo + prep lamedh w/3m.p.suff.; "ours" + pro.3m.p. hem they; "their"])?
Only let us consent to them, and they will live with us (WnT'ai Wbv.yEw> ~h,l' ht'AanE %a; [adv ak only + Niphal impf.1p. cohortative uth consent + prep lamedh w/3m.p.suff. "to them" + waw w/Qal impf.3m.p. jussive yashab live + prep eth w/1p.suff. "with us"])."
VERSE 24 All who went out of the gate of his city listened to Hamor and to his son Shechem (Ary[i r[;v; yaec.yO-lK' AnB. ~k,v.-la,w> rAmx]-la, W[m.v.YIw: [waw w/Qal impf.3m.p. shama hear + prep el + proper noun Hamor + waw w/prep el + proper noun Shechem + noun m.s.constr.w/3m.s.suff. ben son + noun m.s.constr. kol all + Qal part.m.p.constr. yatsa go out + noun m.s.abs. sha-ar gate + noun f.s.constr.w/3m.s.suff. ir city], and every male was circumcised, all who went out of the gate of his city [Ary[i r[;v; yaec.yO-lK' rk'z"-lK' WlMoYIw: [waw w/Niphal impf.3m.p. mul circumcise + noun m.s.constr. kol all + noun m.s.abs. zakar male + noun m.s.constr. kol + Qal part.m.p.constr. yatsa go out + noun m.s.abs. sha-ar gate + noun f.s.constr.w/3m.s.suff. ir city]).
ANALYSIS: VERSES 18-24
- Immediately Hamor and Shechem agree to the proposal (v.18).
- One was motivated by economic advantage the other by infatuation.
- Shechem is identified by the narrator as a "young man" (na-ar) who was around the same age as some of Jacob’s older sons.
- He quickly swings into action ("did not delay"), as his feelings for Dinah were so intense.
- The verb the narrator uses is chaphats which means ‘to take delight in’ something.
- This indicates that Shechem was romantically attracted to Dinah.
- Based on Shechem’s stature within the community he was the one to persuade the male population to submit to circumcision (v. 19b).
- Among all of Hamor’s sons Shechem was "more respected" and so the one best suited to sell the terms of the proposed alliance to the general population.
- The forum for informing the male population of the arrangement was "the gate of the city."
- Here both Hamor and Shechem speak using their influence to convince the males of the city to submit to this painful procedure (v.20).
- Shechem calls the assembly (singular verb "Shechem came") and both spoke (plural verb "and spoke").
- At no point in this speech do the father and son make mention of the sad situation that led to the proposed alliance.
- This might have caused people to balk at the idea and see the potential here for a trap.
- So the male population was kept in the dark with regards to an important detail.
- Instead, like all unprincipled politicians, the father and son deal exclusively on the commercial gains intermarriage will bring the city.
- There is secondary element to the persuasion and thae is that they will have more women to choose from (v. 21b).
- But the main selling point is the economic advantages that such a union will bring to the Hivitie people of Shechem.
- The speech begins with the wishful thinking that "these men are friendly with us."
- Whatever suspicions the citizens of the city had with respect to the notable encampment outside their city was brushed aside with reassuring words.
- They tell the people that there is plenty of land for both groups to liven and trade in. (v.21).
- That part was true as the two groups had lived in the same area for about a decade.
- In proposing intermarriage the speakers reverse the emphasis regarding intermarriage.
- When speaking to Jacob Hamor proposal was that "your daughters give to us; and our daughters, take for yourselves" (v.9) but in presenting this aspect of the alliance to the people they say, "Let us take their daughters to us as wives, and let us give them our daughters."
- This shift in emphasis is intended to sell the Shechemites on the idea that they have the greater advantage in the deal.
- A second difference between what was agreed to in the negotiations and the presentation before the townspeople has to do with the economic privileges he will extend to Jacob’s people.
- They leave out the reference to "acquire property" (cf. v.10), only telling the townspeople that the Israelites could "live" and "trade" in the land (v.21).
- In v.22 the ‘bad news’ is finally broached, namely, that all adult males within the city must agree to circumcision in order to satisfy a Hebrew religious scruple.
- Hamor and Shechem play fast and loose with the proposal that was agreed upon before Jacob and sons.
- The major distortion (lie) that the two men conveyed to the citizenry was their silence on the matter of Jacob’s people being able to acquire property on a equal footing with the Hivites.
- The notion that was implanted in the minds of the men of the city that they would suddenly own the property and livestock of the Israelites if the males of Shechem would submit to circumcision (e.g. "only let us consent to them" v. 23).
- Their words in verse 20 were the bait set before the greed of an unsuspecting and gullible citizenry.
- So the impression in the minds of the hapless males of Shechem was that if they simply submitted to a cultural peculiarity of these nomads then they would all suddenly be wealthier.
- By omission (Dinah episode and the right to gain property) and outright distortion (their property will be ours), they sold the gullible their collective death sentence that day at the city gate.
- Greed overcame common sense and on that very same day the whole city of adult males lined up at the infirmary (?) and was circumcised (v. 24).
- At this point the prey is in the trap.
- The security and well being of the population was sacrifice on the altar of greed.
- The idea of "one people" was simply a ploy to assimilate the Hebrew race into the Hivite community on the part of the chief politicos of the city.
Scene 4: The Slaughter and Plunder of the Shechemites (vv. 25-31)
VERSE 25 Now it came about on the third day, when they were in pain, that two of Jacob's sons, Simeon and Levi
(ywIlew> !A[m.vi bqo[]y:-ynEb.-ynEv. Wxq.YIw: ~ybia]Ko ~t'Ayh.Bi yviyliV.h; ~AYb; yhiy>w: [waw w/Qal impf.3m.s. hayah + prep beth w/def.art.w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. shelishi third + prep beth w/Qal infin.constr.w/3m.p.suff. hayah + Qal part.m.p.abs. ka-ab be sore + waw w/Qal impf.3m.p. laqach take + adj. m. dual constr. shenayim two + noun m.p.cnstr. ben son + proper noun Jacob + proper noun Simeon + waw w/proper noun Levi], Dinah's brothers, each took his sword and came upon the city unawares, and killed every male [rk'z"-lK' Wgr>h;Y:w: xj;B, ry[ih'-l[; WaboY"w: ABr>x; vyai hn"ydI yxea] [noun m.p.constr. ach brother + proper noun Dinah + noun m.s.abs. ish man + noun f.s.constr.w/3m.s.suff. chereb sword + waw w/Qal impf.3m.p. bo go + prep al + def.art.w/noun f.s.abs. ir city + noun m.s.ab.s be tach safety; "unawares" + waw w/Qal impf.3m.p. harag slay; murder + noun m.s.constr. kol all + noun m.s.asbs. zakar male]).
VERSE 26 They killed Hamor and his son Shechem with the edge of the sword, and took Dinah from Shechem's house, and went forth (WaceYEw: ~k,v. tyBemi hn"yDI-ta, Wxq.YIw: br,x'-ypil. Wgr>h' AnB. ~k,v.-ta,w> rAmx]-ta,w> [waw w/d.o. marker + proper noun Hamor + waw w/d.o. marker + proper noun Shechem + noun m.s.constr.w/3m.s.suff. ben son + Qal perf.3p. harag slay + prep lamedh w/noun m.s.constr. peh mouth; "edge" + noun f.s.abs. chereb sword + waw w/Qal impf.3p. laqach take + d.o. marker + proper noun Dinah + prep min w/noun m.s.constr. bayith house + proper noun Shechem + waw w/Qal impf.3m.p. yatsa go out]).
VERSE 27 Jacob's sons came upon the slain and looted the city, because they had defiled their sister (~t'Axa] WaM.ji rv,a] ry[ih' WZboY"w: ~ylil'x]h;-l[; WaB' bqo[]y: ynEB. [noun m.p.constr. ben + proper noun Jacob + Qal perf.3p. bo come + prep al upon + def.art.w/noun m.p.abs. chalal slain, fatally wounded + waw w/Qal impf.3m.p. bazaz plunder + def.art.w/noun f.s.abs. ir city + rel.pro. asher + Piel perf.3p. tame become unclean; "had defiled" + noun f.s.constr.w/3m.p.suff. achoth sister]).
VERSE 28 They took their flocks and their herds and their donkeys, and that which was in the city and that which was in the field (Wxq'l' hd,F'B; rv,a]-ta,w> ry[iB'-rv,a] taew> ~H,yremox]-ta,w> ~r'q'B.-ta,w> ~n"aco-ta, [d.o. marker + noun f.s.constr.w/3m.p.suff. ts-on flock + waw w/d.o. marker + noun m.s.constr.w/3m.p.suff. baqar cattle; "herds" + waw w/d.o. marker + noun m.p.cnstr.w/3m.p.suff. chamor donkey + waw w/d.o. marker + rel.pro. asher + def.art.w/prep beth w/noun f.s.abs. ir city + waw w/d.o. marker + rel.pro. asher + def.art.w/prep prep w/noun m.s.abs. shadeh field + Qal perf.3p. laqach take]);
VERSE 29 and they captured and looted all their wealth and all their little ones and their wives, even all that was in the houses (tyIB'B; rv,a]-lK' taew> WZboY"w: Wbv' ~h,yven>-ta,w> ~P'j;-lK'-ta,w> ~l'yxe-lK'-ta,w> [waw w/d.o. marker + noun m.s.constr. kol all + noun m.s.cnstr.w/3m.p.suff. chayil might; "wealth" + waw w/d.o. marker + noun m.s.cnstr. kol all + noun m.s.constr.w/3m.p.suff. taph littlen ones/children + waw w/d.o. marker + noun f.p.constr.w/3m.p.suff. ishshah wife + Qal perf.3p. shabah take captive + waw w/Qal impf.3m.p. bazaz plunder; "they captured" + waw w/d.o. marker + noun m.s.constr. kol all + rel.pro. asher + def.art.w/prep beth w/noun m.s.abs. bayith house]).
VERSE 30 Then Jacob said to Simeon and Levi, "You have brought trouble on me by making me odious among the inhabitants of the land, among the Canaanites and the Perizzites (yZIrIP.b;W ynI[]n:K.B; #r,a'h' bveyOB. ynIveyaib.h;l. ytiao ~T,r>k;[] ywIle-la,w> !A[m.vi-la, bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob + prep el + proper noun Simeon + waw w/prep el + proper noun Levi + Qal perf.2m.p. akar make trouble + d.o. marker w/1s.suff. + prep lamedh w/Hiphil infin.constr.w/1s.suff. ba-ar stink "making odious" + prep beth w/Qal part.m.s.abs. yashab live + def.art.w/noun both s.abs. erets land + prep beth w/proper noun Canaanite + waw w/prep beth w/proper noun Perizzites]; and my men being few in number, they will gather together against me and attack me and I will be destroyed, I and my household [ytiybeW ynIa] yTid>m;v.nIw> ynIWKhiw> yl;[' Wps.a,n<w> rP's.mi ytem. ynIa]w: [waw w/pro.1s. anoki I + noun m.p.constr. math man + noun m.s.abs. misepar number + waw w/Niphal perf.3p. asaph gather + prep al w/1s.suff. "against me" + waw w/Hiphil perf.3p.w/1s.suff. nakah strike; "attack" + waw w/Niphal perf.1s. shamadh exterminate: "will be destroyed" + pro.1s. anoki I + waw w/noun m.s.cnstr.w/1s.suff. bayith household])."
VERSE 31 But they said, "Should he treat our sister as a harlot (WnteAxa]-ta, hf,[]y: hn"Azk.h; Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + def.art.w/prep kaph w/Qal part.f.s.abs. zanah be a whore + Qal impf.3m.s. ashad do "treat" + d.o. marker + noun f.s.constr.w/1p.suff. achoth sister])?"
ANALYSIS: VERSES 25-31
- This climatic scene to the rape of Dinah is mostly narrative, like the first scene.
- The scene ends with a final statement on the part of Jacob and his sons.
- This act of revenge has an element of justice to it, but the killing of all the males of the city because of the act of one man is clearly disproportionate.
- The men of the city, outside of Hamor and Shechem, were unaware of this crime.
- It has been asserted that the action of Simeon and Levi was due to the fact that Jacob did nothing.
- This may have spurred them on but the scheme to set the men of Shechem up for annihilation must have been planned immediately after the brothers heard the news about their sister while away from home.
- They must have all agreed to this action in principle even if only two of them did the dirty work.
- So collusion among the brothers was operative when the meeting with Hamor and Shechem commenced.
- They might have surmised some sort of marriage offer and if that were the case then the ploy to have the men of the city circumcised was broached.
- Or, another possibility is that the brothers took a recess to discuss matters after Hamor and Shechem made their proposals.
- This supposed meeting would have given the brothers time to come up with the circumcision scheme.
- Either way when the negotiations were in the hands of the brothers they all "answered Shechem and his father Hamor with deceit" (v. 13).
- It would appear that Simeon and Levi were the ringleaders and/or at the very least the only brothers willing to do the killing.
- Once they learned that the men of Shechem had been circumcised they bided their time and waited until the third day when the men of the city would be incapacitated (v. 25 "when they were in pain").
- Simeon was Jacob’s number 2 son by Leah and Levi was his number 3 son by her (29:33-34).
- Only these two had the stomach to carry out this act of vengeance.
- They did this outside the chain of command and at odds with justice.
- On that third day the massacre commenced.
- The city was totally caught off guard as per "they came upon the city unawares."
- There is no mention of any alarm being raised so the reader is left to imagine how two men could have killed many men without any resistance.
- Then there is the question as to where each of the victims was when all this slaughter transpired.
- Were they in their individual dwellings convalescing or were the rank and file in some sort of an infirmary?
- Certainly Hamor and his son were in their residence as the narrator tells us, and then, after killing these two, "they took Dinah from Shechem’s house and left" (v. 26).
- If Simeon and Levi’s action might be construed as honorable, even though their actions were totally beyond the pale of ‘an eye for an eye, a tooth for a tooth, and a life for a life’ the actions of the brothers that followed the slaughter of the men of Shechem, were reprehensible (vv. 27-29).
- The pillaging of the dead (e.g., "Jacob’s sons came upon the slain…" in v.27) was motivated not so much by vengeance ("because they had defiled their sister") but from greed.
- Who is the "they" of v. 27b?
- Did the brothers in their warped sense of justice attribute the crime of rape committed by on man to the entire male population.
- And if so, why didn’t they kill all living things within the city and torch the place not keeping so much as a sandal thong?
- So the killing spree and the looting are mutually exclusive.
- Moral indignation carried to this extreme would seem to require that no one profited from Dinah’s loss of honor.
- What we have in vv. 27-29 is opportunistic greed as the prime motivator for the taking of all things of value from the city.
- There is a disconnect between the brothers fine words and their ugly deeds.
- The listing of booty is close to the one in 12:16 where a patriarch profited even though he had sinned.
- All livestock that belonged to the citizens was taken "which was in the city and that which was in the field" (v. 28).
- The totality of portable wealth was added to Jacob’s family as noted in the words, "they captured and looted all their wealth…even all that was in the houses" (v. 29).
- This included the enslavement of the surviving population of women and children (e.g., "all their little ones and their wives" in v.29).
- Was this where the sons came by their wives?
- If there is still any lingering thoughts that the genocide of the male population of the city was justified, then see Jacob’s inspired statement in 49:5 which reads: "Simeon and Levi are brothers; their sword are implements of violence."
- If that’s not enough hear Jacob’s condemnation of this action in 49:6-7: "Let my soul not enter into their counsel; let not my glory be united with their assembly; because in their anger they slew men, and in their self-will they lamed oxen."
- This sorry episode ends with a heated exchange between Jacob and Simeon and Levi (vv. 30-31).
- He charges them with bringing "ruin/trouble" on the family that will lead to their annihilation by the indigenous peoples of the land (v. 30).
- The standard translation "trouble" is too weak (for akor cf. Josh. 7:25; Judg. 11:35; 1Sam. 14:29; Prov. 11:17,29; 15:27).
- Jacob’s fear that the Canaanites will band together and come and destroy him is at complete odds with the basic tenants of the Covenant made with Abraham and reiterated to Isaac and himself.
- He had said as much in connection with Esau in his prayer in 32:11.
- Again, he shows the same abject fear that beset him with Esau.
- Jacob doesn’t condemn his sons for murder or abusing the rite of circumcision or for breach of contract, but instead complains that they have made him unpopular as noted in the words "by making me stink among the inhabitants of the land."
- Jacob doesn’t appear worried about his daughter’s rape or the proposed intermarriage with the Canaanites.
- He really comes off badly in this test of his faith.
- Clearly, this is another example where Jacob’s fear grid takes control of his soul and causes him to predict an impossible scenario.
- The two main culprits, Simeon and Levi, respond to Jacob’s fear-driven and wordy argument, with a proud and defiant "Should he treat our sister as a harlot?"
- They say, damn the consequences, in light of the fact that Shechem treated Dinah like a common whore in the way he stole her virtue but also by his subsequent offer of "gifts" to her protectors.
- The two brothers refer to her as "our sister" and not "your daughter" as would be appropriate in addressing Jacob.
- This demonstrates the tensions that were afoot within the family.
- One might read into their words a veiled condemnation of Jacob, who during the negotiations sat their in silence, doing nothing about the rape, and then be willing to accept gifts for his daughter’s hand, and so to act like a pimp.
- Their final word to him rubs in the point making Jacob’s argument appear shabby in the court of conscience.
- This is an example of the head of the household doing nothing to bring justice to the situation and the sons exacting their own perverted sense of justice in reaction to the failure of leadership.
- Jacob’s was the voice of self-preservation and theirs was the voice of idealism.