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.

Genesis 34:7 nkjv

And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he had done a disgraceful thing in Israel by lying with Jacob's daughter, a thing which ought not to be done.

Genesis 34:7 niv

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 Israel by sleeping with Jacob's daughter?a thing that should not be done.

Genesis 34:7 esv

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.

Genesis 34:7 nlt

Meanwhile, Jacob's sons had come in from the field as soon as they heard what had happened. They were shocked and furious that their sister had been raped. Shechem had done a disgraceful thing against Jacob's family, something that should never be done.

Genesis 34 verses

Genesis 34 7 Meaning

Genesis 34:7 describes the immediate, visceral reaction of Jacob's sons upon learning of Dinah's defilement by Shechem. Their grief and intense wrath stem from the deep moral and social outrage caused by Shechem's action. This transgression is explicitly condemned as "folly in Israel," highlighting that it was not merely a personal offense but a violation of the emerging moral and social standards of Jacob's household, an act deemed fundamentally unacceptable within their distinct identity.

Genesis 34 7 Context

The immediate context of Genesis 34:7 is the aftermath of Dinah, Jacob's daughter, being violated by Shechem, the son of Hamor, the Hivite prince of the land. Jacob had already heard of the defilement (Gen 34:5) but remained silent, awaiting the return of his sons from the field. This verse marks the sons' arrival and their explosive reaction. Their strong grief and wrath are fueled by the dishonor brought upon their family, coupled with the profound violation of their sister. The phrase "folly in Israel" is significant, indicating that Dinah's rape was seen as an affront not just to an individual or family, but to the developing identity and moral standards of Jacob's clan, who would become the nation of Israel. This grave offense would then lead to their cunning and brutal retaliation against the men of Shechem.

Genesis 34 7 Word analysis

• And the sons of Jacob came in from the field: Indicates the practical realities of their pastoral life, tending flocks. Their physical return is a critical plot point, allowing them to engage with the crisis.
• when they heard of it: Their understanding is based on hearing, not direct witness. This heightens the shock and builds emotional impact, often intensifying reaction.
• and the men were grieved (וַיֵּעָצְבוּ֙ - vayye'atsvu): From the Hebrew verb עצב ('atsav), meaning "to hurt, pain, grieve, vex, distress." It describes a deep sorrow or inner pain, but can also carry connotations of anger or agitation that lead to sadness, vexation, or outrage. Here, it signifies their intense internal anguish and indignation.
• and they were very wroth (וַיִּחַר֙ לָהֶם֙ מְאֹ֔ד - vayyichar lahem me'od): A common Hebrew idiom literally meaning "and it burned hotly to them exceedingly." The verb חָרָה (charah) conveys a burning, intense anger, a deep, furious rage. The addition of מְאֹד (me'od) "exceedingly" or "very" amplifies the intensity, showing an unrestrained fury. This points to the dangerous nature of their wrath.
• because he had wrought folly in Israel (כִּי נְבָלָה֙ עָשָׂ֣ה בְיִשְׂרָאֵ֔ל - ki nevalah asah b'Yisra'el):
  • נְבָלָה (nevalah): "Folly," "disgrace," "outrage," "heinous crime." This term carries significant moral and social weight. It is not merely foolishness but a reprehensible, abhorrent act that shows contempt for others and for God's moral order. It denotes an egregious violation of established norms and laws.
  • עָשָׂה (asah): "Wrought," "done," "committed."
  • בְיִשְׂרָאֵל (b'Yisra'el): "In Israel." This phrase is profound. While Jacob's name had only recently been changed to Israel (Gen 32:28), here "Israel" signifies more than just a man; it denotes the emerging community, Jacob's household as a distinct and morally ordered people. This "folly" was an affront not only to Dinah and Jacob's immediate family but to the integrity and honor of the entire nascent community of Israel. It set a precedent for a moral code specific to this people, differentiating them from surrounding nations.
• in lying with Jacob's daughter: The explicit description of the offense—sexual violation—is presented as the precise "folly" committed. It highlights the deeply personal and defiling nature of the crime.
• which thing ought not to be done (וְכֵ֣ן לֹ֥א יֵעָשֶֽׂה - vechen lo ye'aseh): A strong declaration of prohibition, emphasizing that such an act is fundamentally wrong and absolutely forbidden. It expresses a firm moral principle, suggesting an inherent and known standard of behavior within their nascent community.

Words-group by words-group analysis:

• "And the sons of Jacob came in from the field when they heard of it": This phrase details the circumstances under which the news reached them, creating a setup for their reaction. The outdoor setting and their sudden entry amplify the dramatic effect of the unfolding news. Their arrival signifies the shift from passive observation by Jacob to the sons' active, explosive involvement.
• "and the men were grieved, and they were very wroth": This describes a powerful dual emotional response: profound inner anguish combined with furious, burning rage. The progression from grief to wrath underscores the severity of the blow to their honor and Dinah's person. Their response is immediate and extreme.
• "because he had wrought folly in Israel in lying with Jacob's daughter": This identifies the precise transgression and defines its gravity. The term "folly in Israel" elevates the incident from a personal grievance to a grave public scandal and a profound moral violation against the emerging nation's identity and sanctity. It's an indictment of the perpetrator and his act as something alien and unacceptable within the righteous standards God's people were expected to uphold.
• "which thing ought not to be done": This concluding phrase solidifies the condemnation, reiterating the absolute unacceptability of the act. It speaks to a foundational moral imperative for Jacob's household, a boundary not to be crossed. It also subtly prepares the reader for the drastic action they are about to take, seeing their revenge as an enforcement of this sacred boundary.

Genesis 34 7 Bonus section

The repeated emphasis on nevalah ("folly," "outrage") throughout the Old Testament, particularly linked with sexual transgression, highlights a recurring theme of the importance of sexual purity within God's people. This wasn't merely a cultural norm but a divine expectation for holiness and distinction from the practices of surrounding nations. The outrage was amplified because Shechem's actions violated Jacob's family, the very line through whom God's promises to Abraham would be fulfilled. This incident stands as a foundational moment showing the nascent community of Israel’s self-perception as a people set apart, even before they possessed a formalized law code or nationhood. This nevalah therefore represented an existential threat to their distinct covenant identity. While the brothers' anger was understandable in the face of such a violation, their unchecked fury and deceitful plot (leading to the slaughter of the Hivite men) serve as a warning. Even righteous indignation, if not managed according to God’s wisdom, can lead to disproportionate and sinful acts, demonstrating the ongoing human struggle to execute justice without falling into vengeance.

Genesis 34 7 Commentary

Genesis 34:7 is pivotal as it records the intense emotional outburst of Jacob's sons, signaling a shift in the narrative from a private grievance to a significant public and moral crisis for Jacob's family. Their grief ("atsav") goes beyond simple sadness, embodying a deep sense of violated honor and pain, while their extreme wrath ("charah me'od") reflects an uncontrolled, burning indignation. This combination of deep anguish and fierce anger is a dangerous mix, forewarning the subsequent vengeful actions.

Crucially, the transgression is termed "folly" (nevalah), a severe word in Hebrew referring to a heinous, abominable act—often sexual defilement, contempt of sacred things, or an outrageous affront to societal order. Examples in Scripture (Deut 22:21; Judg 19:24, 20:6; 2 Sam 13:12) demonstrate its weight: such actions dishonor the perpetrator and the victim, bringing profound shame to the community. The specific qualification, "in Israel," is highly significant. Even though the formal nation of Israel is yet to be fully established, this phrase indicates that Jacob's family already perceived themselves as a distinct entity with unique moral standards, likely rooted in God's covenant with Abraham. Dinah's defilement was thus not just a personal injury but an outrage against the identity, integrity, and honor of this nascent people. The concluding "which thing ought not to be done" underscores the absolute violation of a fundamental moral and societal code, setting the stage for their violent response to redeem what they saw as irredeemable dishonor. While their indignation might have begun as righteous, their subsequent actions tragically descended into sin.