Genesis 34:7
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.
English Standard Version (ESV)
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What's easy to miss here is the specific way the offense is described: not just as a personal violation, but as "folly in Israel." This language, though likely added later by Moses to fit his time, highlights that from the very beginning, any act that disgraced Jacob's family was seen as an affront to God's chosen lineage, impacting their identity as a people set apart. The phrase "which thing ought not to be done" underscores a profound sense of moral law that transcended immediate personal offense, pointing to a divine standard that Shechem had violated.
Following the violation of their sister Dinah by Shechem, Jacob's sons, upon hearing the news after returning from the fields, are consumed by grief and fury. This outrage not only deeply wounds their family honor but is seen as a grave offense against their lineage, referred to here as "Israel," a designation that would later become the name of their nation. Their immediate, intense anger sets the stage for a devastating act of vengeance.
Why were the sons of Jacob so furious when they heard about Dinah? It wasn't just anger; it was a deep sense of personal and familial dishonor.
The outrage expressed by Jacob's sons stems from a cultural and familial understanding of honor. In their society, the defilement of a sister was a direct stain on the honor of her brothers. This wasn't merely about sexual sin but about a violation that brought shame upon the entire male lineage.
A Deeply Personal Injury
The text highlights their immediate departure from the fields upon hearing the news, showing the gravity of the situation. Their anger is described as 'very wroth,' indicating an intense emotional response. This wasn't just a minor transgression; it was an 'outrageous thing' ('folly' or 'senseless wickedness' in the original language) that demanded a response.
The Family's Reputation at Stake
When the verse states 'for such a thing must not be done,' it speaks to a moral code that viewed this act as a severe breach of conduct, particularly within the context of their family and their unique standing. It was an insult not just to Dinah but to Jacob and his sons, reflecting on their ability to protect and uphold the honor of their household.
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The text describes the act as 'folly in Israel.' But Israel wasn't yet a nation! What does this tell us about the Scripture itself?
The phrase 'folly in Israel' presents an interesting linguistic nuance. At the time of the event, Jacob's family was just that—a family, not yet the nation of Israel. The use of 'Israel' here points to the perspective of the author or editor, likely Moses, writing much later when the name Israel had become the established identity for Jacob's descendants.
A Glimpse into the Text's Formation
Scholars note that terms like 'Israel' used in this context can be anachronistic when placed in the mouths of characters who lived before the name was widely established. This doesn't invalidate the story but provides a window into how Scripture was compiled and transmitted. The redactor (editor) is framing the event using language and concepts familiar to the audience of their time.
'Against Israel' - A Deeper Meaning
Some interpretations suggest 'in Israel' could also be understood as 'against Israel.' This adds a layer of meaning: Shechem's action was not just a personal sin but an offense against the covenant community that Jacob represented. It was a 'senseless wickedness' that struck at the heart of God's chosen lineage, even before that lineage was a full nation.
The verse declares 'for such a thing must not be done.' What does this absolute statement reveal about God's unchanging moral standard?
The concluding phrase, 'for such a thing must not be done,' is a strong declaration of moral prohibition. It transcends mere cultural preference or personal opinion; it points to an inherent wrongness in the act itself.
Beyond Human Opinion
While the sons of Jacob were indignant, their anger was validated by a deeper truth: the act was fundamentally wrong. This isn't just about social custom, but about a moral law that dictates certain actions are inherently unacceptable. The text here doesn't present it as a matter of debate but as a settled moral fact.
A Foundation for Justice
This principle lays the groundwork for understanding God's justice and His expectations for His people. Even when human laws or customs might be flawed or incomplete, God's standard remains. This 'must not be done' is a precursor to the explicit laws given later in the Torah, reflecting God's consistent call for purity and righteousness within His covenant community.
Understand the original words
nebalah · Hebrew Noun
An act or state that is morally shameful, scandalous, or contrary to the covenantal holiness of God’s people. It refers to a breach of social and moral order that demands a strong reaction to protect the sanctity of the community.
Yisra'el · Hebrew Noun
A title for the people of God, representing the collective identity of the descendants of Jacob. It signifies a distinct group chosen and set apart by God, subject to His moral law and covenantal expectations.
charah · Hebrew Verb
A state of intense emotional distress or agitation, often in response to an offense against God's law or a violation of social sanctity. In a biblical context, it frequently reflects a reaction to sin that disrupts covenantal faithfulness.
The outrage of Jacob's sons wasn't just about personal honor; it stemmed from a deep-seated belief that such a transgression against a daughter of their family was an offense against the covenant identity they were beginning to forge as 'Israel'.
c. 1800 BC
Jacob's Family Settles in Canaan
Jacob and his large family have recently returned to the land of Canaan after years away, seeking to establish a permanent home.
c. 1800 BC— this verse
Dinah is Violated by Shechem
Dinah, daughter of Jacob and Leah, is violated by Shechem, the son of a Hivite prince named Hamor, who lives in the city of Shechem.
c. 1800 BC
Simeon and Levi's Violent Revenge
In response to the violation of their sister Dinah, Jacob's sons Simeon and Levi brutally attack the city of Shechem, killing all its males and plundering it.
c. 1800 BC
Jacob's Family Departs Shechem
Jacob, disturbed by his sons' actions and fearing retaliation from other Canaanite peoples, quickly moves his entire household away from Shechem.
This passage explicitly states the prohibition against sexual relations between men, highlighting the severe moral offense that Shechem's actions represented within the covenant community.
Joshua 7:15Achan's sin of taking forbidden plunder is described as 'a thing which the Lord has done' in the context of Israel's failure, showing how individual sin can bring disgrace and consequence upon the entire community, much like Shechem's 'folly in Israel'.
2 Samuel 13:12Amnon's similar act of violating his half-sister Tamar is explicitly called a 'folly' or 'wickedness' that 'ought not to be done,' directly echoing the language and moral outrage found in Genesis 34:7.
Romans 1:26-27Paul describes the unnatural passions and acts that result from rejecting God, providing a theological framework for understanding the deep moral corruption and 'folly' inherent in Shechem's actions, which were against God's intended order.
Deuteronomy 22:21This law outlines the severe punishment for a woman found not to have been a virgin at marriage, underscoring the societal and divine value placed on chastity and the gravity of the offense of defilement within Israel, as seen in the sons of Jacob's outrage.
gillGenesis 34:7: "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."
And the sons of Jacob came out of the field, when they heard it,..... Either by a messenger Jacob sent to them, to acquaint them with it, or by some other hand: however, be it as it will, as soon as they heard of the abuse of their sister, they immediately left…
wesleyGenesis 34:7: "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."
34:7 It is called folly in Israel - According to the language of after - times, for Israel was not yet a people, but a family only.
What's easy to miss here is the specific way the offense is described: not just as a personal violation, but as "folly in Israel." This language, though likely added later by Moses to fit his time, highlights that from the very beginning, any act that disgraced Jacob's family was seen as an affront to God's chosen lineage, impacting their identity as a people set apart. The phrase "which thing ought not to be done" underscores a profound sense of moral law that transcended immediate personal offense, pointing to a divine standard that Shechem had violated.
Following the violation of their sister Dinah by Shechem, Jacob's sons, upon hearing the news after returning from the fields, are consumed by grief and fury. This outrage not only deeply wounds their family honor but is seen as a grave offense against their lineage, referred to here as "Israel," a designation that would later become the name of their nation. Their immediate, intense anger sets the stage for a devastating act of vengeance.
Following the violation of their sister Dinah by Shechem, Jacob's sons, upon hearing the news after returning from the fields, are consumed by grief and fury. This outrage not only deeply wounds their family honor but is seen as a grave offense against their lineage, referred to here as "Israel," a designation that would later become the name of their nation. Their immediate, intense anger sets the stage for a devastating act of vengeance.
"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." — What's easy to miss here is the specific way the offense is described: not just as a personal violation, but as "folly in Israel." This language, though likely added later by Moses to fit his time, h…
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