ותצא דינה, because Yaakov had pitched his tent outside the city limits of Shechem. She left that compound to enter the town.

ובני יעקב באו מן השדה, during this time Chamor had come from the town to speak to Yaakov, finding the brothers present.

בנותיכם תתנו ואת בנותינו תקחו לכם, the sons of Yaakov, on their part made intermarriage something that was in their honour, “i.e. to give and to take.” When Shechem and Chamor presented this proposal to their townspeople they reversed it to make it appear as if they were the ones bestowing honour, when they said: “we will take and we will give.” (verse 31) They did this in order to seduce their townsfolk to submit to circumcision.

וסחרוה, the letter ח in this word is the reason why the Torah did not need to write the word בה, i.e. תסחרו בה, “you may trade feely in it.” The vowel kametz under the letter ח instead of the semi vowel sheva we would have expected is what saved the Torah the word, or rather the extra letter ב by adding the word בה to the word וסחרו.

ונתנו, with a dagesh in the second letter נ to double it. The meaning is the same as the regular future ניתן “we will give.” A similar construction of this verb is found in Lamentations 5,6 מצרים נתנו יד, meaning the same as נתננו, “we hold out a hand to Egypt.”

(1) LOST NO TIME. From the same root as (Exod. 22:28), "Do not put off," which is a pi'el, like (Exod. 23:24), "smash" [t'shaber].

(2) AND HE WAS RESPECTED. And people heeded him.

בהיותם כואבים, according to normal reactions of people to such an operation, and according to the plain meaning of the text, the meaning is that they had been in pain during the first and second day after the circumcision, and they were now in even greater pain,

ויבואו על העיר, the people there felt perfectly safe, so that Shimon and Levi did not need to take any precautions. Whenever the word בטח occurs throughout Scriptures, it refers to the people feeling secure, unworried, just as in this verse.

להבאישני, to ruin our reputation. We have the same word used in a similar sense in Exodus 5,21 הבאשתם את ריחנו, where the overseers of the Jewish people accuse Moses and Aaron after the failure of their first audience with Pharaoh which had resulted in an increased workload, that they had ruined the reputation of the people as diligent workers.