Literary Devices – Bereshit 34

• Daughters and sons – Tanakh Lab demonstrates that the words that appear most frequently in in Bereshit 34 are בת and בן, the former appearing 14 times and the latter 11 times. On the most basic level, these guiding words emphasize the family relationships in the story, which lead to the tension and violence of the narrative.
• Articles – See R. Alter, Genesis: Translation and Commentary, (New York, 1996):189 who goes further to suggest that the way the text employs these words highlights the superficial similarity of age and status among the characters in the story, which belies their vastly different positions in society. He notes that Dinah’s identity as a "בת" is ostensibly similar to that of the "בנות הארץ" whom she seeks to meet, but her status as a stranger makes her vulnerable and distinct. Similarly, her position as Yaakov’s child (בת) places her in an entirely different position than the son (בן) of the king, who in turn comes into conflict with the sons (בנים) of Yaakov.¹

• Agreement – The root "אות", to consent, appears only three times in the chapter, but only one more time in all of Tanakh, making its repeated appearance here significant. Each time it appears, it is in the context of circumcision, another guiding word in the unit.² The brothers condition their consent to the match on circumcision and Shekhem and Chamor, in turn, try to convince the city to agree.
• Articles
• See Sin and Slaughter of Shekhem that the "agreement" is central to understanding the story, especially as it is unclear whether it is in good faith or not. Did the brothers expect the people to agree, hoping to take advantage of their weakness? Were they hoping they would not consent, allowing them to take Dina and leave? Or, perhaps, were they sincere, seeing no problem in the marriage if they did indeed circumcise?³
• See G. Rendsburg, Word Play in Biblical Hebrew: An Eclectic Collection, p.156-157, who suggests that the choice of and emphasis on the unusual root "אות" might be due to its similarity to the word "אות", a sign, which is often used in relation to circumcision.

Dinah is referred to with a wide range of relational epithets:

• דִינָה בַּת לֵאָה – When first introduced in verse 1, Dinah is referred to in relationship to her mother, Leah. Bereshit Rabbah suggests that the epithet is meant to associate Dinah’s “going out” to see the daughters of the land with Leah’s “going out” to meet Yaakov in Bereshit 30, viewing both negatively. By contrast, RambanBereshit 34:1About R. Moshe b. Nachman and R. Y.S. ReggioBereshit 34:1About R. Yitzchak Shemuel Reggio suggest that this appellation is meant to explain why Shimon and Levi were particularly zealous on her behalf, because they were full siblings.
• דִינָה בַּת יַעֲקֹב – In verses 3, 7, and 19 Dinah is referred to in reference to her father as either Dinah, the daughter of Yaakov or just "the daughter of Yaakov". In verses 5,8, and 17, too, she is referred to in relationship to her father, as either "my/your/our" daughter, depending on whether the speaker is Yaakov, Chamor, or the brothers (who interestingly refer to Dina here as "our girl" rather than sister)
• Sister – Four times, in verses 13,14, 27 and 31, Dinah is referred to as "our/their sister", highlighting that it is this connection which provokes the brothers into action.
• ילדה / נערה – When Shekhem refers to Dinah, it is as “the girl” (when telling his father he wants her) or “maiden" (when speaking to Yaakov's family) highlighting his obliviousness to her family relations and to the anger of her brothers. R. Alter⁴ suggests that the term "girl" suggests both Dinah's vulnerability and the tenderness Chamor feels for her. When speaking to her family, though, he emphasizes her marriageability in referring to a more mature "נערה".

• Chamor's son – In almost every verse in which he is named, Shekhem is referred to in relationship to his father as either "שְׁכֶם בֶּן חֲמוֹר" or as "Shekhem, his/my son".  The verses thus highlight Shekhem's position of power in being Chamor's son, as the text itself explicitly declares, "he was most highly regarded in his father's house".
• הנער – In verse 19, when we are told that Shekhem immediately agreed to circumcise himself in his desire for Dinah, he is referred to as "הנער", matching his term for Dinah.

Chamor is referred to as the father of Shekhem⁵ in about 1/3 of the places where he is mentioned. 

The brothers, excepting Shimon and Levi, are never referred to by name, but only in relationship to their father or sister.

• Yaakov's sons – The brothers are referred to in reference to their father 5 times, as either "בְנֵי יַעֲקֹב" or "בָנָיו" (verse 5).
• Dinah's brothers – In verse 11 they are referred to as "her (Dinah's) brothers".

Shimon and Levi are referred to as "בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה", highlighting their relationship to both Yaakov and Dinah.

Yaakov is referred to in the following ways:

• Yaakov – Yaakov is generally referred to by his name alone.
• "Her father" – Yaakov is referred to only once as Dinah's father.

The fact that Yaakov is the only character who is not consistently identified with reference to his relationships is consistent with his generally impassive behavior in this chapter, in which he is mostly silent, allowing his sons to take control of the situation rather than expressing his own emotions.

Articles – See Jacob’s Silence and the Rape of Dinah, by Ari Silbermann, who suggests that Yaakov’s silence is consistent with the expression of secondary trauma.  

• The word “בְּמִרְמָה”, describing Yaakov’s sons’ deceit of Shekhem and Chamor (34:13), hearkens back to its uses in describing Yaakov’s taking of the blessing (Bereshit 27:35) and Lavan’s switching of the Rachel and Leah (Bereshit 29:25). This is one of many examples of how the deceit that characterizes the beginning of Yaakov’s life haunts his experiences.

• For discussion of the role of "מרמה" as a repeating motif throughout the Yaakov narratives, see I. Yaniv's article, מלים מנחות במעגל חייו של יעקב.