Genesis34
English Standard Version
1Now the of , she had to , to the of the .
2And when the of the , the of the , her, he her and with her and her.
3And his was to the of . He the and .
4So to his , , me this .
5Now that he had his . But his were with his in the , so held his until they .
6And the of to to him.
7The of had from the as soon as they of it, and the were and , he had an in by with , for such a must be .
8But with them, , The of my for your . her to him to be his .
9 with us. your to us, and our for yourselves.
10You shall with us, and the shall open to . and in it, and in it.
11 also to her and to her , Let me in your , and you to me I will .
12 me for as a and as you will, and I will you to me. Only me the to be my .
13The of and his , because had their .
14They to them, We , to our to who is , for that would be a to us.
15 on condition will we with you— you will become we are by among you being .
16Then we will our to you, and we will your to ourselves, and we will with you and become .
17But you will to us and be , then we will our , and we will be .
18Their and .
19And the did to the , because he in . Now he was the of his .
20So and his to the of their and to the of their , ,
21 are at us; let them in the and in it, for , the is . Let us their as , and let us them our .
22 on this will the to with us to become —when among us is as they are .
23Will their , their and their be ours? let us with them, and they will with us.
24And who of the of his to and his , and was , all who of the of his .
25On the , when they were , of the of , and , , and the while it and the .
26They and his with the and of and .
27The of the and the , they had their .
28They their and their , their , and was in the and in the .
29 their , their and their , that was in the , they and .
30Then to and , You have on me by making me to the of the , the and the . My are , and if they me and , I shall be , both I and my .
31But they , Should he our like a ?
Study Guide
Public-domain commentary and original-language notes for Genesis 34.
Chapter Summary
In this chapter: Dinah defiled by Shechem. (1–19). The Shechemites murdered by Simeon and Levi. (20–31).
vv1-19
Young persons, especially females, are never so safe and well off as under the care of pious parents. Their own ignorance, and the flattery and artifices of designing, wicked people, who are ever laying snares for them, expose them to great danger. They are their own enemies if they desire to go abroad, especially alone, among strangers to true religion. Those parents are very wrong who do not hinder their children from needlessly exposing themselves to danger. Indulged children, like Dinah, often become a grief and shame to their families. Her pretence was, to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them; she went to see, yet that was not all, she went to be seen too. She went to get acquaintance with the Canaanites, and to learn their ways. See what came of Dinah's gadding. The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should carefully avoid all occasions of sin and approaches to it.
vv20-31
The Shechemites submitted to the sacred rite, only to serve a turn, to please their prince, and to enrich themselves, and it was just with God to bring punishment upon them. As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. But Simeon and Levi were most unrighteous. Those who act wickedly, under the pretext of religion, are the worst enemies of the truth, and harden the hearts of many to destruction. The crimes of others form no excuse for us. Alas! how one sin leads on to another, and, like flames of fire, spread desolation in every direction! Foolish pleasures lead to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by other lawless actions. Were we to trace the history of unlawful commerce between the sexes, we should find it, more than any other sin, ending in blood.
Key Words
דִּינָה: Dinah, the daughter of Jacob
בַּת: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
לֵאָה: Leah, a wife of Jacob
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
יָלַד: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage
יַעֲקֹב: Jaakob, the Israelitish patriarch
יָצָא: to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
אֶרֶץ: the earth (at large, or partitively a land)
שְׁכֶם: Shekem, a place in Palestine
Cross References
Genesis 34Textual origin of 'wrought folly in Israel/against Israel', referring to forbidden sexual misconduct.
Supported by Matthew Poole
Jacob's deathbed prophecy denounces Simeon and Levi as brothers in violence, referencing this massacre.
Supported by Matthew Henry, JFB
Jacob disavows their secret counsel and anger which led to the slaughter of the Shechemites.
Supported by Matthew Henry, JFB
Jacob curses their fierce anger and cruel wrath, scattering their descendants in Israel.
Supported by Matthew Henry, JFB
Parallels the specific Hebrew phrase for committing a disgraceful, covenant-breaking folly in Israel.
Supported by Matthew Poole
The Mosaic law regarding the dowry and marriage requirements after a virgin is seduced.
Supported by Matthew Poole
The terror of God prevents neighboring cities from pursuing Jacob's family after the slaughter.
Supported by JFB
Another historical usage of the specific phrase denoting 'folly' and grave moral wickedness.
Supported by Matthew Poole
Similar idiom of offering land 'before you' to live and trade freely.
Supported by Matthew Poole
Illustrates the ancient custom of presenting costly betrothal gifts and dowry to the family.
Supported by Matthew Poole, JFB
The sign of circumcision which Jacob's sons deceptively used as a weapon.
Supported by JFB
Achan is told he "troubled" Israel, using the same Hebrew root Jacob uses here.
Supported by Matthew Henry
The term "to make me to stink" reflects Israel's later status before Pharaoh.
Supported by Matthew Henry
New Testament reference using the Greek spelling Emmor for Hamor.
Supported by JFB
Tamar's protest echoes the language that such a folly 'ought not to be done' in Israel.
Supported by Matthew Poole
Demonstrates the historical Israelite perspective viewing the uncircumcised as a major covenantal reproach.
Supported by JFB
Identifies the same local inhabitants, "the Canaanite and the Perizzite," dwelling in the land.
Supported by Matthew Poole
Refers to the patriarchs being "few men in number; yea, very few, and strangers."
Supported by Matthew Poole
Later Mosaic law strictly forbidding the very intermarriages Hamor proposes here.
Supported by Matthew Poole
Parallels the city gate as the central place of public transaction and consensus in Canaan.
Supported by JFB
Parallel to seeking religion only for material gain (meat, wealth, and substance).
Supported by Matthew Henry
Connects the brothers' ultimate violent actions to their initial deceitful response.
Supported by Matthew Poole, John Calvin
The birth of Dinah to Leah, establishing her identity and parentage.
Supported by Matthew Henry
Uses the same Hebrew idiom of speaking kindly ('speaking to the heart') to win affection.
Supported by Matthew Poole, Calvin
He that is greedy of gain troubles his own house; matches the Shechemites' greed.
Supported by Matthew Henry