Genesis 34:7

KJV

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.

KJV (with Strong's)

And the sons {H1121} of Jacob {H3290} came {H935} out of the field {H7704} when they heard {H8085} it: and the men {H582} were grieved {H6087}, and they were very {H3966} wroth {H2734}, because he had wrought {H6213} folly {H5039} in Israel {H3478} in lying {H7901} with Jacob's {H3290} daughter {H1323}; which thing ought not to be done {H6213}.

Complete Jewish Bible

just as Ya'akov's sons were coming in from the field. When they heard what had happened, the men were saddened and were very angry at the outrage this man had committed against Isra'el by raping Ya'akov's daughter, something that is simply not done.

Berean Standard Bible

When Jacob’s sons heard what had happened, they returned from the field. They were filled with grief and fury, because Shechem had committed an outrage in Israel by lying with Jacob’s daughter—a thing that should not be done.

American Standard Version

And the sons of Jacob came in from 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.

Commentary

### SUMMARY
Genesis 34:7 vividly portrays the immediate and intense reaction of Jacob's sons upon hearing of their sister Dinah's defilement by Shechem. Their profound grief and burning indignation underscore the gravity of the act, which they perceived not merely as a personal affront but as a shameful moral transgression that brought dishonor upon their family and the nascent community of Israel, an act fundamentally contrary to their emerging moral standards.

### CONTEXT
* **Literary Context:** This verse immediately follows the account of Dinah's defilement by Shechem, the son of Hamor the Hivite, ruler of the land (Genesis 34:1-3). While Jacob had already heard the news and remained silent, awaiting his sons' return (Genesis 34:5), verse 7 marks the dramatic entry of the brothers into the narrative. Their arrival from the fields, a place of daily labor, abruptly shifts the focus from Jacob's passive response to their visceral, emotionally charged reaction. This sets the stage for the subsequent negotiations with Hamor and Shechem (Genesis 34:8-17) and the brothers' eventual, brutal revenge (Genesis 34:25-29), revealing the deep-seated anger and sense of dishonor that would drive their actions. The narrative highlights the stark contrast between Jacob's cautious pragmatism and his sons' passionate, though ultimately sinful, defense of family honor.
* **Historical & Cultural Context:** In the ancient Near East, a woman's honor was inextricably linked to the honor of her family, particularly her male relatives. Sexual violation, especially of an unmarried woman, was a profound act of dishonor, not just to the individual but to the entire household. Such an act could severely diminish a family's standing and reputation within the community. The expectation was often that the perpetrator would either be put to death or compelled to marry the woman and pay a substantial bride-price, thereby restoring some measure of honor. Jacob's family, though nomadic, was establishing itself among the Canaanite peoples, and maintaining their honor was crucial for their social and economic standing. The geographical setting, near Shechem, placed them in proximity to established Canaanite cities, making the interaction with local customs and laws, as well as the need to assert their own identity and values, particularly salient.
* **Key Themes:** Genesis 34:7 contributes significantly to several key themes within the broader book of Genesis. It highlights the theme of **family honor and purity**, demonstrating how deeply the defilement of Dinah impacted the collective identity and moral standing of Jacob's household. This incident also underscores the **gravity of sexual sin** and its destructive consequences, foreshadowing later Mosaic Law prohibitions against such acts. The narrative also explores the complex theme of **righteous indignation versus sinful vengeance**, as the brothers' initial grief and wrath, though understandable given the transgression, quickly devolve into deceit and disproportionate violence, revealing the dangers of unbridled human anger. Furthermore, the phrase "in Israel" is **proleptic**, pointing to the developing **moral consciousness of God's chosen people**, suggesting that even before the formal giving of the Law, there was an inherent understanding within Jacob's family of what was morally right and wrong, setting them apart from the surrounding Canaanite cultures, as seen in the broader narrative of [Genesis 34](/genesis/34 "The Account of Dinah and Shechem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wroth (Hebrew, _chârâh'_):** From H2734, this primitive root means "to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy." The use of this word indicates a burning, intense anger, a deep-seated indignation that goes beyond mere displeasure. It conveys a righteous fury, though in the context of this chapter, it foreshadows an anger that will become unrighteous in its expression.
* **Folly (Hebrew, _nᵉbâlâh'_):** From H5039, this feminine noun denotes "foolishness, i.e. (morally) wickedness; concretely, a crime; by extension, punishment; folly, vile, villany." This term is much stronger than simple foolishness; it signifies a disgraceful, shameful, and outrageous act, often specifically a grave sexual offense or a profound moral transgression against God or community standards. It implies a blatant disregard for decency and moral order, marking Shechem's act as profoundly depraved.
* **Done (Hebrew, _ʻâsâh'_):** From H6213, this primitive root is broad, meaning "to do or make, in the broadest sense and widest application." In the phrase "ought not to be done," it emphasizes the absolute moral unacceptability of Shechem's action. It signifies that this act was not merely a cultural faux pas but a fundamental violation of an intrinsic moral law, something utterly contrary to the emerging standards of God's chosen family.

#### Verse Breakdown
* **"And the sons of Jacob came out of the field when they heard [it]:"** This clause sets the scene for the brothers' reaction. Their return from the fields, where they had been engaged in their daily labor, signifies a sudden and dramatic shift from the mundane to the catastrophic. The phrase "when they heard [it]" highlights the immediate and visceral nature of their response, contrasting with Jacob's earlier, more subdued reaction. The news of Dinah's defilement struck them with profound impact.
* **"and the men were grieved, and they were very wroth,"** This phrase captures the dual emotional response of Jacob's sons. "Grieved" (from _ʻâtsab_ H6087) speaks to deep sorrow, pain, and distress, reflecting the personal violation of their sister and the profound dishonor brought upon their family. Coupled with "very wroth" (from _chârâh_ H2734, intensified by _mᵉʼôd_ H3966, "very"), it indicates a burning, intense anger—a righteous indignation that, while initially justified, would soon spiral into unrighteous vengeance. This combination underscores the profound emotional turmoil and sense of outrage experienced by the brothers.
* **"because he had wrought folly in Israel in lying with Jacob's daughter;"** This clause provides the explicit reason for their fury. The phrase "wrought folly in Israel" is particularly potent. The Hebrew term _nᵉbâlâh_ (H5039) for "folly" denotes a disgraceful, shameful, or outrageous act, often specifically a grave sexual offense or a profound moral transgression against God or community standards. It implies a blatant disregard for decency and moral order, not merely a mistake. The inclusion of "in Israel" is proleptic, referring to Jacob's household, the nascent community that would become the nation of Israel (from _Yisrâʼêl_ H3478). This suggests an inherent, divinely-implanted moral code already present within Jacob's family, marking the act as a transgression against their distinct identity.
* **"which thing ought not to be done."** This concluding clause reinforces the absolute moral condemnation of Shechem's act. It signifies that this was not merely a cultural faux pas but a fundamental violation of an intrinsic moral law, a deed utterly contrary to the emerging standards of God's chosen family. This declaration highlights the universal understanding, even before the Mosaic Law, that certain actions are inherently evil and unacceptable, particularly within the context of God's people.

#### Literary Devices
The verse effectively employs several literary devices to convey the gravity of the situation and the intensity of the brothers' emotions. **Juxtaposition** is evident in the contrast between Jacob's initial silence (Genesis 34:5) and his sons' immediate, explosive reaction upon hearing the news, highlighting differing responses to crisis within the family. The phrase "very wroth" employs **Hyperbole**, an exaggeration used for emphasis, underscoring the extreme depth of their anger and indignation. Furthermore, the use of "in Israel" is a clear example of **Prolepsis**, where a future state or name (Israel as a nation) is used to describe an earlier context (Jacob's family). This device foreshadows the moral standards that would later define the nation of Israel, emphasizing that Shechem's act was a violation against the emerging ethical identity of God's chosen people, even before the giving of the Mosaic Law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 34:7 profoundly illustrates the deep value placed on family honor and purity within the patriarchal narrative, revealing how a transgression against one member was considered an affront to the entire household. This incident underscores the inherent moral understanding of sexual sin as a heinous act, even prior to the Mosaic Law, and sets the stage for the complex interplay between righteous indignation and the dangers of unrighteous vengeance. The brothers' grief and wrath, while understandable given the egregious violation, foreshadow the destructive path they would take, highlighting the critical distinction between a just response to evil and one that succumbs to sinful means.

* [Deuteronomy 22:25-27](/deuteronomy/22-25-27 "Law concerning rape in the field")
* [2 Samuel 13:12](/2_samuel/13-12 "Amnon's 'folly' against Tamar")
* [Proverbs 6:32-33](/proverbs/6-32-33 "Consequences of adultery")

### REFLECTION AND APPLICATION
Genesis 34:7 serves as a powerful reminder of the profound and far-reaching consequences of sin, especially sexual sin, on individuals, families, and communities. It compels us to consider our own responses to injustice and wrongdoing in a world still marred by such acts. While it is natural and even righteous to feel grief and anger in the face of egregious violations, the broader narrative of [Genesis 34](/genesis/34 "The full account of Dinah and Shechem") cautions against allowing such emotions to devolve into deceit, disproportionate violence, or destructive vengeance. Instead, it underscores the enduring importance of upholding God's moral standards with integrity and seeking justice through righteous means, rather than succumbing to the very sin we condemn. This passage challenges us to cultivate a heart that grieves over sin but responds with wisdom, seeking God's justice and healing rather than personal retribution.

#### Questions for Reflection
* **How do we balance righteous indignation against injustice with the call to respond in ways that honor God and do not lead to further sin?**
* **In what ways does our culture's understanding of "honor" and "shame" align with or diverge from biblical principles, particularly concerning sexual purity and justice?**
* **What steps can individuals and communities take to prevent and respond to acts of "folly" (moral wickedness) in a way that reflects God's character?**
* **How does the concept of a "moral code" existing before the Mosaic Law (as implied by "ought not to be done") inform our understanding of God's universal standards for humanity?**

### FAQ
**Why does the text say "in Israel" when Israel was not yet a nation?**

Answer: The phrase "in Israel" (בְּיִשְׂרָאֵל, _bəyiśrā’ēl_) here is **proleptic**, meaning it anticipates future events or refers to a future reality. At this point in the narrative, "Israel" refers to Jacob, whose name was changed to Israel by God in [Genesis 32:28](/genesis/32-28 "Jacob renamed Israel"). Thus, "in Israel" signifies Jacob's household, the nascent community that would become the nation of Israel. It emphasizes that Shechem's act was a grave moral offense against the emerging standards and identity of God's chosen family, setting them apart from the surrounding pagan cultures, and establishing a moral precedent for the future nation.

**What is the significance of the term "wrought folly"?**

Answer: The Hebrew term translated "wrought folly" is _nᵉbâlâh_ (נְבָלָה, H5039), which denotes a particularly heinous and disgraceful act. It is a stronger term than mere foolishness, conveying profound moral depravity and an act that brings shame upon the perpetrator and the community. In the Old Testament, _nᵉbâlâh_ is often specifically used for grave sexual offenses, such as rape or incest, or other profound moral transgressions against God or community standards, implying a blatant disregard for decency, moral order, and God's law. Examples include the incident in [Judges 19:23-24](/judges/19-23-24 "The Levite's concubine") and [2 Samuel 13:12](/2_samuel/13-12 "Amnon's 'folly' against Tamar").

**Was the sons' initial anger righteous?**

Answer: The text states that Jacob's sons were "grieved" and "very wroth." In response to such a grave violation of their sister and family honor, this initial emotional response can be understood as a natural and even righteous indignation against injustice. God Himself expresses wrath against sin. However, the subsequent events of [Genesis 34](/genesis/34 "The full account of Dinah and Shechem") demonstrate that their anger quickly spiraled into deceit and disproportionate violence, moving beyond righteous indignation to sinful vengeance. While the initial emotion may have been justified as a response to a heinous act, their subsequent actions were not, illustrating the fine line between righteous anger and sinful, destructive wrath.

### CHRIST-CENTERED FULFILLMENT
While Genesis 34:7 highlights the profound human response to sin and the violation of moral law, it ultimately points to Christ as the one who perfectly embodies and upholds God's righteous standards. Unlike Jacob's sons, whose righteous indignation devolved into sinful vengeance and brought disrepute upon their family (as Jacob later lamented in [Genesis 34:30](/genesis/34-30 "Jacob's rebuke of Simeon and Levi")), Jesus, in His perfect life, demonstrated how to respond to evil with divine justice and redemptive love. He is the ultimate fulfillment of the "ought not to be done" principle, living a life entirely free of "folly" and fulfilling all righteousness (as seen in [Matthew 3:15](/matthew/3-15 "Jesus fulfills all righteousness")). Moreover, He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), addressing the deep dishonor and defilement caused by sin through His atoning sacrifice on the cross. Through His work, believers are cleansed and clothed in His righteousness ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ became sin for us")), offering true purity and honor to all who are united with Him, restoring what was lost through human depravity and offering a path to true justice and reconciliation that human vengeance can never achieve ([Romans 12:19](/romans/12-19 "Vengeance is mine, says the Lord")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 7:15

And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.

Judges 20:6

And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

Deuteronomy 22:21

Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.

Hebrews 13:4

Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

Genesis 20:9

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

2 Samuel 13:12

And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

2 Samuel 13:13

And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.