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34. Dinah and the Shechemites

¹ Now Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land. ² When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and raped her. ³ His heart was drawn to Dinah daughter of Jacob; he loved the young woman and spoke tenderly to her. ⁴ And Shechem said to his father Hamor, “Get me this girl as my wife.”

⁵ When Jacob heard that his daughter Dinah had been defiled, his sons were in the fields with his livestock; so he did nothing about it until they came home.

⁶ Then Shechem’s father Hamor went out to talk with Jacob. ⁷ Meanwhile, Jacob’s sons had come in from the fields as soon as they heard what had happened. They were shocked and furious, because Shechem had done an outrageous thing in Or against Israel by sleeping with Jacob’s daughter—a thing that should not be done.

⁸ But Hamor said to them, “My son Shechem has his heart set on your daughter. Please give her to him as his wife. ⁹ Intermarry with us; give us your daughters and take our daughters for yourselves. ¹⁰ You can settle among us; the land is open to you. Live in it, trade Or move about freely; also in verse 21 in it, and acquire property in it.”

¹¹ Then Shechem said to Dinah’s father and brothers, “Let me find favor in your eyes, and I will give you whatever you ask. ¹² Make the price for the bride and the gift I am to bring as great as you like, and I’ll pay whatever you ask me. Only give me the young woman as my wife.”

¹³ Because their sister Dinah had been defiled, Jacob’s sons replied deceitfully as they spoke to Shechem and his father Hamor. ¹⁴ They said to them, “We can’t do such a thing; we can’t give our sister to a man who is not circumcised. That would be a disgrace to us. ¹⁵ We will enter into an agreement with you on one condition only: that you become like us by circumcising all your males. ¹⁶ Then we will give you our daughters and take your daughters for ourselves. We’ll settle among you and become one people with you. ¹⁷ But if you will not agree to be circumcised, we’ll take our sister and go.”

¹⁸ Their proposal seemed good to Hamor and his son Shechem. ¹⁹ The young man, who was the most honored of all his father’s family, lost no time in doing what they said, because he was delighted with Jacob’s daughter. ²⁰ So Hamor and his son Shechem went to the gate of their city to speak to the men of their city. ²¹ “These men are friendly toward us,” they said. “Let them live in our land and trade in it; the land has plenty of room for them. We can marry their daughters and they can marry ours. ²² But the men will agree to live with us as one people only on the condition that our males be circumcised, as they themselves are. ²³ Won’t their livestock, their property and all their other animals become ours? So let us agree to their terms, and they will settle among us.”

²⁴ All the men who went out of the city gate agreed with Hamor and his son Shechem, and every male in the city was circumcised.

²⁵ Three days later, while all of them were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, took their swords and attacked the unsuspecting city, killing every male. ²⁶ They put Hamor and his son Shechem to the sword and took Dinah from Shechem’s house and left. ²⁷ The sons of Jacob came upon the dead bodies and looted the city where Or because their sister had been defiled. ²⁸ They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields. ²⁹ They carried off all their wealth and all their women and children, taking as plunder everything in the houses.

³⁰ Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.”

³¹ But they replied, “Should he have treated our sister like a prostitute?”

25. Simian and Levi, Dinah’s brethren. Because Moses says that the slaughter took place on the third day, the Hebrews think that, at that time, the pain of the wound was most severe. The proof, however, is not valid; nor is it of much moment. Although Moses names only two authors of the slaughter, it does not appear to me probable that they came alone, but that they were the leaders of the troop: for Jacob had a large family, and it might be that they called some of their brothers to join them; yet, because the affair was conducted by their counsel and direction, it is ascribed to them, as Cartage is said to have been destroyed by Scipio. Moses also calls them the brothers of Dinah, because they were by the same mother. We have seen that Dinah was the daughter of Leah; for which reason Simon and Levi, whose own sister she was by both parents, were the more enraged at the violation of her chastity: they were therefore impelled, not so much by the common reproach brought upon the holy and elect race, (according to their recent boast,) as by a sense of the infamy brought upon themselves. However, there is no reader who does not readily perceive how dreadful and execrable was this crime. One man only had sinned, and he endeavored to compensate for the injury, by many acts of kindness; but the cruelty of Simon and Levi could only be satiated by the destruction of the whole city; and, under the pretext of a covenant, they form a design against friends and hospitable persons, in a time of peace, which would have been deemed intolerable against enemies in open war. Hence we perceive how mercifully God dealt with that people; seeing that, from the posterity of a sanguinary man, and even of a wicked robber, he raised up a priesthood for himself. Let the Jews now go and be proud of their noble origin. But the Lord declared his gratuitous mercy by too many proofs for the ingratitude of man to be able to obscure it. Moreover, we hence learn that Moses did not speak from carnal sense; but was the instrument of the Holy Spirit, and the herald of the celestial Judge; for though he was a Levite, he yet is so far from sparing his own race, that he does not hesitate to brand the father of his tribe with perpetual infamy. And it is not to be doubted that the Lord purposely intended to stop the mouths of impure and profane men, such as the Lucianists, who confess that Moses was a very great man, and of rare excellence; but that he procured for himself, by craft and subtlety, authority over a great people, as if, indeed, an acute and intelligent man would not have known that, by this single act of wickedness, the honor of his race would be greatly tarnished. He had, however, no other design than to extol the goodness of God towards his people; and truly there was nothing which he less desired than to exercise dominion, as appears clearly from the fact, that he transferred the office of priesthood to another family, and commanded his sons to be only ministers. With respect to the Shechemites, although in the sight of God they were not innocent; seeing they preferred their own advantage to a religion which they thought lawful, yet it was not the Lord’s will that they should be so grievously punished for their fault; but he suffered this signal punishment to follow the violation of one maid, that he might testify to all ages his great abhorrence of lust. Besides, seeing that the iniquity had arisen from a prince of the city, the punishment is rightly extended to the whole body of the people: for since God never commits the government to evil and vicious princes, except in righteous judgment, there is no wonder that, when they sin, they involve their subjects with them in the same condemnation. Moreover, from this example let us learn, that if, at any time, fornication prevail with impunity, God will, at length, exact punishments so much the more severe: for if the violation of one maid was avenged by the horrible massacre of a whole city; he will not sleep nor be quiet, if a whole people indulge in a common license of fornication, and, on all sides, connive at each other’s iniquity. The sons of Jacob acted indeed wickedly; but we must observe that fornication was, in this manner, divinely condemned.