“Should he have treated
The use of the word "treated" implies an action that was done to Dinah, highlighting the violation and disrespect she suffered. In the cultural context of the ancient Near East, a woman's honor was closely tied to her family's honor, and any mistreatment was seen as a grave offense not only against the individual but against the entire family. This reflects the patriarchal society where family honor was paramount.

our sister
The phrase "our sister" emphasizes the familial bond and the protective instincts of Dinah's brothers. In the tribal and family-oriented culture of the time, the well-being and reputation of a sister were the responsibility of her brothers. This familial duty is a recurring theme in the Old Testament, where family loyalty and protection are highly valued.

like a prostitute?”
The comparison to a prostitute underscores the severity of the offense in the eyes of Simeon and Levi. In biblical times, prostitution was often associated with shame and dishonor. By using this analogy, the brothers express their outrage at the degradation of Dinah's dignity. This phrase also highlights the moral and ethical standards of the time, where sexual purity was highly esteemed, and any deviation was met with severe consequences. The brothers' reaction can be seen as a defense of their sister's honor and a rejection of any attempt to normalize or excuse the violation she endured.

• This clause catches the immediate tension between Jacob and his sons. Jacob feared retribution from the Canaanites (Genesis 34:30), but “they replied,” showing they were unwavering in their conviction.

• Earlier that same day, those sons “answered deceitfully” (Genesis 34:13), revealing a consistent pattern: when they speak, passion overrides restraint.

• Jacob had challenged their actions, yet their instant answer reveals an unyielding moral outrage, reminiscent of Moses defending a fellow Hebrew (Exodus 2:11–12) or Peter drawing his sword in Gethsemane (John 18:10–11).

• Calling Dinah “our sister” personalizes the offense. They speak as protectors of covenant family honor (compare 2 Samuel 13:20–22 where Absalom broods over Tamar’s violation).

• “Our” signals corporate responsibility. In God’s design, family solidarity demands safeguarding the vulnerable (Deuteronomy 22:28–29; Psalm 82:3).

• By framing it as a question, they shift the focus: the real issue is not their violence but Shechem’s sin. This is similar to David’s rhetorical questions when confronting Goliath’s insult to Israel (1 Samuel 17:26).

• The term exposes the depth of dishonor. Treating Dinah “like a prostitute” meant stripping her of dignity and covenant purity (Leviticus 19:29).

• Sexual exploitation in Scripture is never trivial: “A man who commits adultery lacks judgment; whoever does so destroys himself” (Proverbs 6:32–35).

• Their words reveal a correct instinct—sexual sin is grievous (1 Corinthians 6:15–18)—yet their later massacre shows how righteous anger can morph into unrighteous vengeance (Romans 12:19).

• The contrast is clear: Shechem’s act violated God’s order; their reply underscores that such treatment is intolerable among God’s people (Deuteronomy 23:17).

Genesis 34:31 records Simeon and Levi’s terse defense: they could not accept Dinah’s violation being brushed aside. Their reply rightly identifies Shechem’s sin—reducing their sister to the status of a prostitute—but also exposes their own hearts, hot with indignation that soon overflows into excess. The verse reminds us that protecting the innocent is noble, yet true righteousness refuses to answer one sin with another.

Parallel Commentaries ...