Genesis 30:21 — Word Study
WLCוְאַחַ֖ר יָ֣לְדָה בַּ֑ת וַתִּקְרָ֥א אֶת־ שְׁמָ֖הּ דִּינָֽה׃
BSAAfter thatʼachar [following this event, afterwards] Leah gave birth toyâlad■ [to beget, brought forth] a daughterbath [female child, woman] and namedqârâʼ▸ [to call, designated] hershêm DinahDîynâh [meaning judgment, justice]
| Greek | English | Parsing |
|---|---|---|
| וְאַחַ֖ר | and after | Conjunction |
| יָ֣לְדָה | she bore | Verb, Qal, perfect third person feminine singular |
| בַּ֑ת | a daughter | Noun common, feminine singular absolute |
| וַתִּקְרָ֥א | and she called | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| שְׁמָ֖הּ | name her | Noun common masculine singular construct, suffix |
| דִּינָֽה׃ | Dinah | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After that, Leah gave birth to a daughter and named her Dinah. |
| KJV | And afterwards she bare a daughter, and called her name Dinah. |
| ASV | And afterwards she bare a daughter, and called her name Dinah. |
| YLT | and afterwards hath she born a daughter, and calleth her name Dinah. |
| WEB | Afterwards, she bore a daughter, and named her Dinah. |
| BBE | After that she had a daughter, to whom she gave the name Dinah. |
The translations agree on the wording of Leah giving birth to Dinah.
The main clause introduces Leah's action, followed by two phrases that detail what she bore and how she named her daughter.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 30:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Leah's Childrengenerated
Genesis 30:21 describes the birth of Leah's daughter, Dinah, following the birth of her six sons. This moment reflects Leah's ongoing struggle for recognition and love within her family, a theme that resonates throughout the narrative of Jacob and his wives. The birth of Dinah is significant as it introduces her character into the story, which is further developed in Genesis 34.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 34:1–3 | Now Dinah, the daughter Leah had borne to Jacob, went out to visit the daughters of the land. |
| 2 | Genesis 46:15 | These are the sons of Leah born to Jacob in Paddan-aram, in addition to his daughter Dinah. The total number of sons and daughters was thirty-three. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — דִּינָה, di.Nahgenerated
The name דִּינָה (*Dinah*) is derived from the root meaning 'to judge' or 'justice'. It signifies the importance of her identity within the family and the narrative. Dinah's name reflects the circumstances of her birth, as Leah seeks validation through the names she gives her children.
Dinah is not just a name; it represents Leah's hope for recognition and the complexities of her relationships with Jacob and her sister Rachel. The choice of this name foreshadows the events that will unfold in her life, particularly in relation to her brothers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering the verse to convey that Leah gave birth to a daughter named Dinah.
Sentence Structuregenerated
The structure of this verse centers around two finite verbs: יָ֣לְדָה (*yalda*, 'she bore') and וַתִּקְרָ֥א (*va.tikra*, 'and she called'). The first verb indicates the action of giving birth, while the second verb introduces the act of naming, which is a significant cultural practice.
The sentence flows from the event of birth to the naming, emphasizing the importance of both actions in the context of Leah's life and her family's story.
Septuagint Backgroundgenerated
The Septuagint translates the verb יָלַד as ἔτεκεν (*eteken*), meaning 'she bore', which aligns closely with the original Hebrew. This choice maintains the focus on the act of childbirth.
For the naming, it uses ἐκάλεσεν (*ekalesen*), which also conveys the act of calling or naming, similar to the Hebrew verb קָרָא.
In plain words — the whole versegenerated
Genesis 30:21 tells us that after Leah had given birth to six sons, she bore a daughter and named her Dinah. This moment is significant as it reflects Leah's desire for recognition and the unfolding story of her family.
Frequently Asked Questionsgenerated
Dinah means 'judgment' or 'justice', reflecting the circumstances surrounding her birth and her family's dynamics.
Leah's act of naming Dinah signifies her hope for recognition and love, which is a recurring theme in her story.
Dinah's story continues in Genesis 34, where significant events unfold that impact her family.
This verse follows Leah's previous births, showcasing her ongoing struggle for Jacob's affection and the importance of each child's name in her quest for validation.
Reflection Questionsgenerated
- What does Dinah's name reveal about Leah's hopes and struggles?
- How can we see the theme of recognition in our own lives?
- In what ways do names carry significance in our relationships?
- How does the story of Dinah challenge our understanding of justice and family dynamics?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of Dinah's birth and her involvement in a later conflict, illustrating the complexities of family relationships.
And after these things she gave birth to a daughter, and named her Dinah (). She is involved in a case, which the Greeks more significantly call δίκην. For there was a cause of contention in Shechem.Early Church Fathers on Genesis 30 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 30:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd afterwards she bare a daughter,.... Which some writers, as Aben Ezra observes, say, was at the same birth with Zebulun, a twin with him; but being said to be afterwards shows the contrary: and
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd afterwards she bare a daughter, and called her name Dinah. Afterwards ... a daughter , [Hebrew, Diynaah (H1783)] - i:e., judged, vindicated.
Read Robert Jamieson on Genesis 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:21 And afterwards she bare a daughter, and called her name Dinah.Ver. 21. And called her name Dinah.] Philo in his "Antiquities" saith (but we need not believe him) that this Dinah was afterwards married to Job, and brought him many children.
Read John Trapp on Genesis 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Dinah.—That is, judgment. (See Note on Genesis 30:6.) The birth of Dinah is chronicled because it led to Simeon and Levi forfeiting the birthright. Jacob had other daughters (Genesis 37:35; Genesis 46:7), but the birth of a girl is regarded in the East as a misfortune; no feast is made, and no congratulations offered to the parents.
Read Charles John Ellicott on Genesis 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. And called her name Dinah.] דינה dinah, judgment. As Rachel had called her son by Bilhah DAN, Genesis 30:6, so Leah calls her daughter DINAH, God having judged and determined for her, as well as for her sister in the preceding instance.
Read AdamClarke on Genesis 30 →CambridgeThe Cambridge Bible for Schools and Colleges21. Dinah] This name must have been similar in meaning to that of Dan; cf. Genesis 30:6. This is the only daughter of Jacob whose name is mentioned. The “daughters” in Genesis 37:35, Genesis 46:7, may have been daughters-in-law. It is noticeable that no mention of Dinah is made in Genesis 32:22, where Jacob’s “eleven children” are spoken of; and it has been suggested that her name here is a later editorial insertion to harmonize the list of children with the story of ch. 34.
Read Cambridge on Genesis 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Dinah — Which means, judgment; kindred to the name Dan. Genesis 30:6. Some suppose, from the language of Gen 37:35; Genesis 46:7, that Jacob had other daughters.
Read Daniel Denison Whedon on Genesis 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
After that, Leah gave birth to a daughter and named her Dinah.
Afterwards, she bore a daughter, and named her Dinah.
After that, Leah gave birth to a daughter and named her Dinah.
After that she gave birth to a daughter and named her Dinah.
Tyndale line
And afterwards she bare a daughter, and called her name Dinah.
And afterwards she bare a daughter, and called her name Dinah.
And afterwards she bare a daughter, and called her name Dinah.
And afterwards she bore a daughter, and called her name Dinah.
After that, shee bare a daughter, and shee called her name Dinah.
Strictly literal
And afterwards she bore a daughter, and called her name Dinah.
and afterwards hath she born a daughter, and calleth her name Dinah.
and afterward she has borne a daughter, and calls her name Dinah.
And afterward she bore a daughter, and she called her name Dinah.
Afterwards she bore a daughter and called her name Dinah.
From the Latin
After whom she bore a daughter, named Dina.
Simplified
Later she had a daughter she named Dinah.
After that she had a daughter, to whom she gave the name Dinah.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree word for word in this verse, affirming the consistency of the account across these traditions. The Septuagint matches six of the seven Hebrew words, indicating a strong correspondence despite differences in word order.
וְאַחַ֖ר יָ֣לְדָה בַּ֑ת וַתִּקְרָ֥א אֶת־ שְׁמָ֖הּ דִּינָֽה׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואחר ילדה בת ותקרא את שׁמה דינה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 30:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Adv — ConjunctionHC/Acmsa
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular absoluteHNcfsa
Daughter
This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Gen. 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, “the daughters of Zion” (Isa. 3:16), “daughters of the Philistines” (2 Sam. 1:20). (3.) Small towns and villages lying around a city are its “daughters,” as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa. 23:12). (4.) The people of Jerusalem are spoken of as “the daughters of Zion” (Isa. 37:22). (5.) The daughters of a tree are its boughs (
The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. (Genesis 24:48) It is used of the female inhabitants of a place or country, (Genesis 6:2; Luke 23:28) and of cities in general, (Isaiah 10:32; 23:12) but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. (Numbers 21:25) "Daughters of music," i.e. singing birds, (Ecclesiastes 12:4) refers to the power of making and enjoying music.
→ Forbidden to be wife of her mother's husband Le 20:14
→ Sold in concubinage Ex 21:7-10
→ Given in marriage by parents Jud 1:12,13; 1Sa 17:25; 18:20,21
→ Property rights of Nu 27:1-11; 36; Jos 17:3-6; Ru 4:3
→ Used also for granddaughter Ge 36:2
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
דִּינָה (Diynah) refers to Dinah, the daughter of Jacob and Leah, known for her role in the biblical narrative. The name is associated with the concept of 'justice' and is linked to her brothers, including Simeon and Levi. She is first mentioned in Genesis 30:21, and her story is part of the patriarchal accounts.
דִּינָה n.pr.f. daughter of Jacob
base
H1783 דִּינָה daughter of Jacob
1783 Diynah dee-naw'
fem. of 1779; justice; Dinah, the daughter of Jacob:--Dinah.
see HEBREW for 01779
דִּינָה (di.nah) — Dinah.
A woman living at the time of the Patriarchs, first mentioned at Gen.30.21;
daughter of: Israel (H3478) and Leah (H3812);
sister of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485) and Zebulun (H2074);
half-sister of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144)
§ Dinah = "judgment"
daughter of Jacob by Leah, full sister of Simeon and Levi
N-proper — Noun proper feminineHNpf
di'-na (dinah, "justice"): The daughter of Jacob and Leah, whose violation by Shechem, son of Hamor, caused her brothers, especially Simeon and Levi, to slay the inhabitants of Shechem, although they had induced the Shechemites to believe, if they would submit to circumcision, Shechem, the most honored of all the house of his father, would be permitted to have the maiden to whom his soul clave for wife (Ge 34:1-31). The political elements of the story (compare Ge 34:21-23, 30) suggest a tribal rather than a personal significance for the narrative.
Nathan Isaacs
Dinah
Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob’s camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned among the rest of Jacob’s family that went down into Egypt (Gen. 46:8, 15).
(judged, acquitted), the daughter of Jacob by Leah. (Genesis 30:21) (B.C. about 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. (Genesis 34:12) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city.
Daughter of Jacob by Leah, Ge 30:21, his only daughter named in Scripture. While the family were sojourning near Shalem, she heedlessly associated with the Canaanitish maidens, and fell a victim to the seductive arts of Shechem, a young prince of the land; but was perfidiously and savagely avenged by Simeon and Levi, her full brothers, to the great grief of Jacob their father, Ge 34:1-31 49:5,7. She seems to have gone with the family to Egypt, Ge 46:15.