Hamor and Shechem, his son, came to the gate of their city, and talked with the men of their city, saying, “These men are peaceful with us. Therefore let them live in the land and trade in it. For behold, the land is large enough for them. Let’s take their daughters to us for wives, and let’s give them our daughters. Only on this condition will the men consent to us to live with us, to become one people, if every male among us is circumcised, as they are circumcised. Won’t their livestock and their possessions and all their animals be ours? Only let’s give our consent to them, and they will dwell with us.”
All who went out of the gate of his city listened to Hamor, and to Shechem his son; and every male was circumcised, all who went out of the gate of his city. On the third day, when they were sore, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword, came upon the unsuspecting city, and killed all the males. They killed Hamor and Shechem, his son, with the edge of the sword, and took Dinah out of Shechem’s house, and went away. Jacob’s sons came on the dead, and plundered the city, because they had defiled their sister. They took their flocks, their herds, their donkeys, that which was in the city, that which was in the field, and all their wealth. They took captive all their little ones and their wives, and took as plunder everything that was in the house. Jacob said to Simeon and Levi, “You have troubled me, to make me odious to the inhabitants of the land, among the Canaanites and the Perizzites. I am few in number. They will gather themselves together against me and strike me, and I will be destroyed, I and my house.”
They said, “Should he deal with our sister as with a prostitute?”
John Calvin 1540 · Public Domain On vv21, 24, 25, 27, 30 21. These men are peaceable. Moses describes the mode…
21. These men are peaceable. Moses describes the mode of acting, whereby they persuaded the Shechemites to accept the conditions which the sons of Jacob had imposed. It was difficult to induce a whole people to submit in an affair of such magnitude to a few foreigners. For we know what displeasure a change of religion produces: but Hamor and Shechem reason from utility; and this is natural rhetoric. For although honor has a more plausible appearance, it is yet for the most part cold in persuasion. But among the vulgar, utility carries almost every point; because the major part eagerly pursues what it deems expedient for itself. With this design, Hamor and Shechem extol the family of Jacob for their honesty and tranquil habits, in order that the Shechemites may deem it useful to themselves to receive such guests. They add that the land is sufficiently large, so that no loss is to be feared on the part of the original inhabitants. They then enumerate other advantages; meanwhile, they cunningly conceal the private and real cause of their request. Whence it follows that all these pretexts were fallacious. But it is a very common disease, that men of rank who have great authority, while making all things subservient to their own private ends, feign themselves to be considerate for the common good, and pretend to a desire for the public advantage. And, truly, it may be believed, that the persons here spoken of were the best among all the people, and were endowed with singular superiority; for the Shechemites had chosen Hamor for their prince, as one who was preeminent in excellent gifts. Yet we see how he and his son lie and deceive, under the appearance of rectitude. Whence also we perceive hypocrisy to be so deeply rooted in human minds, that it is a miracle to find any one entirely free from it; especially where private advantage is concerned. From this example let all who govern, learn to cultivate sincerity in public designs, without any sinister regard to their own interests. On the other hand; let the people exercise self-government, lest they too earnestly seek their own advantage; because it will often happen that they are caught by a specious appearance of good, as fishes by the hook. For as self-love is blind, we are drawn without judgment to the hope of gain. And the Lord also justly chastises this cupidity, to which he sees us to be unduly prone, when he suffers us to be deceived by it. Moses says that this discourse took place in the gate of the city, where public assemblies were then wont to be held and judgment administered.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv20, 21, 23, 25, 26, 30 For the people used to assemble there, and justice…
For the people used to assemble there, and justice was also ministered.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–31 Gen 34:20 And Hamor and Shechem his son came…
Gen 34:20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
Ver. 20. And Hamor and Shechem, &c.] These great men easily persuaded and prevailed with the people to have what they would. Great need have we to pray for good governors. When Crispus believed, who was the chief ruler of the synagogue, many Corinthians believed also. {Act 18:8} Paul was loath to lose the deputy; because his conversion would draw on many others, is on the contrary, Jeroboam caused Israel to sin; and generally, as the kings were good or evil, so were the people; in which, as in a beast, the whole body follows the head.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20, 23, 24, 25, 27, 28, 29, 30, 31 The gate of their city, the place where all…
The gate of their city, the place where all public affairs were debated and concluded. See Poole on "Gen 22:17"; see Poole on "Gen 23:10".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v25 Here, we have Simeon and Levi, two of Jacob's…
Here, we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father.
I. Here is the barbarous murder of the Shechemites. Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here,
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1. Slaying the inhabitants of Shechem - all the males, Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury - and they did it with a witness. Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to serve a turn, to please their prince and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1.] It was true that Shechem had wrought folly against Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessory to it. Had Shechem abused her in her own mother's tent, it would have been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner we ought to consider who was the tempter. [2.] It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable, ex post facto - after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death; nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them (Gen 34:16); yet they act as sworn enemies to those to whom they had lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance.
2. Seizing the prey of Shechem, and plundering the town. They rescued Dinah (Gen 34:26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (Gen 34:17); but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain and spoiled the city (Gen 34:27), and so became accessory to the murder. In them it was manifest injustice; yet here we may observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours? (Gen 34:23), and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's justly lose that which is their own.
II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, Gen 34:30. Two things he bitterly complains of: - 1. The reproach they had brought upon him thereby: You have troubled me, put me into a disorder, for you have made me to stink among the inhabitants of the land, that is, "You have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world." Note, The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in the pot of ointment: but let such children know that, if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for. 2. The ruin they had exposed him to. What could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin which the wicked children have no dread of. One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of this, they justify themselves, and give him this insolent reply, Should he deal with our sister as with a harlot? No, he should not; but, if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with a harlot. Note, It is common for those who run into one extreme to reproach and censure those who keep the mean as if they ran into the other. Those who condemn the rigour of revenge shall be misrepresented, as if they countenanced and justified the offence.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–30 These men are peaceable with us,.... Meaning Jacob and…
These men are peaceable with us,.... Meaning Jacob and his sons, pointing to their tents which were near their city; and no doubt more was said than is here expressed, and that these words were introduced with a preface, in which notice was taken of Jacob and his family, and their names mentioned, as here their character is given; that they were men of peaceable dispositions, harmless and inoffensive, as appeared they had been ever since they came into these parts; and there was a great deal of reason to believe they still would be, and which was an argument in their favour, to admit them to a residence among them:
therefore let them dwell in the land, and trade therein; give them leave to dwell where they please, and carry on what trade and traffic in the land they think fit; since they are not likely to be quarrelsome and troublesome, but will deal honestly and honourably, and pay duly for what they agree for or merchandise in:
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for the land, behold, it is large enough for them; there is room enough for them to dwell in, and pasturage enough for their cattle, and land enough to manure and till, without in the least incommoding the inhabitants: yea, it is likely to be to their advantage, since they would pay for what they should purchase or hire, and would improve the land which lay uncultivated:
let us take their daughters to us for wives, and let us give them our daughters; this was the thing principally aimed at; and the rest, both what goes before, and what follows after, were in order to this.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23, 25, 27, 30, 31 Shall not their cattle and their substance be ours?…
Shall not their cattle and their substance be ours? - They observed that Jacob's sons were industrious, thriving people, and promised themselves and their neighbours advantage by an alliance with them: it would improve ground and trade, and bring money into their country.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 24, 25, 27, 30, 31 Verse 23. Shall not their cattle and their substance…
Verse 23. Shall not their cattle and their substance - be ours? This was a bait held out for the poor unsuspecting people of Hamor by their prince and his son, who were not much less deceived than the people themselves.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv23, 24, 25, 29, 30, 31 Gen 34:23. Shall not their cattle and substance be…
Gen 34:23. Shall not their cattle and substance be ours? — Either for our use and benefit in the way of trade and commerce, or because they will descend to the issue of our children as well as theirs. Thus they cover their private designs with the specious show of public good.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 23, 25, 29, 31 Gate. Here judgment was given, the markets held, &c.…
CHAPTER XXXIV.
Gate. Here judgment was given, the markets held, &c. They endeavoured to convince the people, that the conditions offered would be for their interest. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20, 30 Hamor and Shechem . . . came unto the…
Hamor and Shechem . . . came unto the gate of their city--That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24, 25, 30 24. Every male was circumcised — “The readiness of…
24. Every male was circumcised — “The readiness of the Shechemites to submit to circumcision may be accounted for if circumcision had by this time become a rite known to others besides the descendants of Abraham. Herod., 2:104. At all events, it was now practiced not only by the sons of Jacob and his household, but by the Ishmaelites and the family and household of Esau, all growing into important tribes in the neighbourhood of the Shechemites.” — Speaker’s Commentary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20, 23, 24, 25, 26, 27, 30, 31 20. the gate of their city] The place for…
20. the gate of their city] The place for the transaction of public business: see note on Gen_19:1, Gen_23:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21, 25, 27, 29, 30 (21) Let us take their daughters . . .…
(21) Let us take their daughters . . . —In a young community, such as this of the Hivites at Shechem appears to have been, the addition of a large number of women was a valuable increase of their strength, and one that brought the promise also of future extension. Jacob’s men were also chiefly of the Semitic stock, and therefore possessed of high physical and mental endowments; and as they were rich in cattle and other wealth, their incorporation with the people of Shechem would raise it to a high rank among the petty states of Canaan. There was much plausibility, therefore, in Hamor’s proposal and arguments.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20, 24, 25, 26, 27, 30, 31 Vers. 20-23. And Hamor and Shechem his son came…
Vers. 20-23. And Hamor and Shechem his son came (or went) unto the gate of their city, (vide on Gen_19:2 Gen_23:10) and communed with (or spake to) the men of their city, saying, These men (i.e. Jacob and his sons) are peaceable with us (literally, peaceable are they with us. This is the first argument employed by Hamor and Shechem to secure the consent of the citizens to the formation of an alliance with Jacob and his sons); therefore let them dwell in the land, and trade therein; literally, and they will dwell in the land, and trade in it (so. if you permit) for (literally, and) the land, behold, it is large enough literally, broad of hands, i.e. on both sides (cf. Isa_33:21; Psa_104:25) for them (literally, before them, i.e. for them to wander about with their flocks and herds. This was the second argument employed by Hamor and his son); let us take their daughters to us for wives, and let us give them our daughters. Only herein (or under this condition) will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised (literally, in the circumcising to or by us of every male), as they are circumcised. After which statement of the indispensable condition of the alliance proposed, they advance as a third argument for its acceptance the material advantages which such an alliance would inevitably secure for them. Shall not their cattle and their substance and every beast of theirs (the mikneh refer to flocks and herds; the behemah to asses and camels) be ours? literally, Shall not these (be) to us? only let us consent unto them, and they will dwell with us.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv20, 25 The Men of Shechem Agree to the Demand
The Men of Shechem Agree to the Demand
v. 20. And Hamor and Shechem, his son, came unto the gate of their city, the usual place for public meetings, and communed with the men of their city, saying,
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v. 21. These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. In suggesting to the men of the city that the Israelites be given the rights of full citizenship, together with permission to carry on the business of herdmen or of traders, Hamor and Shechem were careful to appeal very strongly to the self-interest of the Shechemites, knowing that their mission would thus have the best chances of success.
v. 22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. This condition is inserted in the midst of the appeal, in order not to have It stand out so strongly.
v. 23. Shall not their cattle and their substance and every beast of theirs be ours? Here the fact mentioned above that the land was wide before their hands and faces, affording enough room in every direction, is connected with the thought that the great wealth of the newcomers would also be at the disposal of the people of Shechem, through the marriages that would be consummated. Only let us consent unto them, and they will dwell with us.
v. 24. And unto Hamor and unto Shechem, his son, hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city. The expression is repeated in order to show that there was no exception among all the men of Shechem. They accepted the rite all the more readily, since it was by no means unknown among Oriental nations. Thus the people of Shechem, heathen though they were, acted in good faith, just as the outward honesty of many an unbeliever in our days puts to shame those that confess the true God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 24, 27, 30 the gate of their city
the gate of their city
It was common for leaders to meet at the city gate to make official decisions.
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These men
"Jacob, his sons, and the people of Israel"
peace with us
Here "us" includes Hamor, his son and all the people they spoke with at the city gate. (See: Inclusive "We")
let them live in the land and trade in it
"let them live and trade in the land"
for, really, the land is large enough for them
Shechem uses the word "really" to add emphasis to his statement. "because, certainly, the land is large enough for them" or "because, indeed, there is plenty of land for them"
take their daughters ... give them our daughters
This refers to marriages between the women of one group and the men of the other group. See how you translated similar phrases in Genesis 34:9.
translationWords
Hamor
Shechem
gate
peace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 30 34:25-29 When Simeon and Levi used circumcision to deceive…
34:25-29 When Simeon and Levi used circumcision to deceive and slaughter the Canaanites, they showed disdain for the sign of the covenant. Their slaughter of all the males and their plunder of the city was not justice, but brutal and excessive revenge. In their moral outrage and desire to right the wrong, they should have demanded compensation (see Exod 22:16-17; Deut 22:28-29). Instead, their passionate act of rage cost them their birthright blessing (Gen 49:5-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.