7. the men were grieved, and . . . very wroth—Good men in such a case could not but grieve; but it would have been well if their anger had been less, or that they had known the precept "let not the sun go down upon your wrath" [Ephesians 4:26]. No injury can justify revenge (Deuteronomy 32:35; Romans 12:9); but Jacob's sons planned a scheme of revenge in the most deceitful manner. read more
8-10. Hamor communed with them—The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the contrary, they show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner. read more
11. Shechem said unto her father . . . and brethren—The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetuosity of his sons. The sequel shows the unhappy consequences of that concession. read more
12. Ask me never so much dowry and gift—The gift refers to the presents made at betrothal, both to the bride elect and her relations (compare :-), the dowry to a suitable settlement upon her. read more
Here is another instance of a man seeing a woman and taking her for himself (cf. Genesis 6:2).Moses used the name "Israel" here for the first time as a reference to God’s chosen people (Genesis 34:7). The family of Jacob had a special relationship to God by divine calling reflected in the name "Israel" (prince with God). Therefore Shechem’s act was an especially "disgraceful thing" having been committed against a member of the family with the unique vocation (cf. Deuteronomy 22:21; Joshua 7:15;... read more
The Dishonour done to Dinah, and the Crafty Revenge of Simeon and Levi1. Went out to see the daughters of the land] According to Josephus there was a festival among the Canaanites at Shechem.7. Folly] The term is frequently applied in the moral sense as equivalent to immorality: see Deuteronomy 22:21; Judges 20:6; 2 Samuel 13:12, and frequently in Proverbs, as Proverbs 7:7. A world of argument lies in the scriptural identification of wickedness and folly. The moral man is the wise man. In... read more
THE TÔLDÔTH ISAAC (Genesis 25:19 to Genesis 35:29). THE BIRTH OF ISAAC’S SONS.Abraham begat Isaac—The Tôldôth in its original form gave probably a complete genealogy of Isaac, tracing up his descent to Shem, and showing thereby that the right of primogeniture belonged to him; but the inspired historian uses only so much of this as is necessary for tracing the development of the Divine plan of human redemption.The Syrian.—Really, the Aramean, or descendant of Aram. (See Genesis 10:22-23.) The... read more
(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. read more
(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... read more
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Commentary Critical and Explanatory on the Whole Bible - Genesis 34:6
6. Hamor—that is, "ass"; and it is a striking proof of the very different ideas which, in the East, are associated with that animal, which there appears sprightly, well proportioned, and of great activity. This chief is called Emmor (Acts 7:16). read more