They answered: Should they abuse our sister as a strumpet?
וַיֹּאמְר֑וּ הַכְזוֹנָ֕ה יַעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ׃
2 Church Fathers comment on this verse
The sons of Jacob sought to avenge their honor, presenting their actions as a defense to their father. They expressed, "The people of this land have shamed us; they have dishonored our sister, who we could say has been treated like a prostitute. We had no choice but to act in this way, so that others would learn not to engage in such disrespectful behavior." For insights regarding the unjustifiable retribution of Simeon and Levi, refer to interpretations of Genesis 49:5-7.
Was it appropriate to abandon our sister and treat her like a prostitute? Despite this rationale, Jacob harshly criticized the actions of Simeon and Levi in the final moments of his life (Gen. 49:5-7). To fully understand these events, one must weigh the offenders against the avengers, taking into account both their wrongdoing and their justifications. The transgression of Shechem (Genesis 34:2) is profoundly egregious in both its nature and because it was an affront to a neighboring independent nation (Genesis 34:7), thus putting the Shechemites at risk of conflict. Dinah, who bore no guilt from Shechem's wrongdoing, suffered the consequences due to her own curiosity and heedlessness (Genesis 34:1).
Emmor and the Shechemites, who failed to uphold the sanctity of hospitality and instead sought to exploit its violation for personal gain, were unworthy of their proposed alliance (Genesis 34:9). Although Simeon and Levi had righteous indignation for the offense against Dinah, and possessed the just cause for war against the Shechemites, they overlooked several critical factors: (1) that magnanimity and compassion required them to refrain from violence, especially when the guilty were willing to submit (Gen. 34:24), offer reparations (Gen. 34:12), and propose marriages (Gen. 34:21) to restore honor to Dinah; (2) that they acted unjustly in exercising the right of war (Gen. 34:25) without the consent of their tribe’s leader (Gen. 34:30); (3) that violating a solemn promise (Gen. 34:15) cannot be counted as an act of justice; (4) that using the sacred covenant of circumcision as a tool for death (Gen. 34:24-25) was a direct affront to God’s covenant; (5) that in the destruction of the entire city (Gen. 34:25), the innocent suffered alongside the guilty. In this complex web of human frailty, Divine Providence—whose plans are never chaotic—ensured that all the wrongdoers faced consequences while simultaneously safeguarding the chosen tribe from mingling with the Gentiles.
Passages read together with this verse.
THEOSIS