Genesis 34:6

The NET Bible®

Then Shechem's father Hamor went to speak with Jacob about Dinah.

Parallel Translations

Geneva Bible (1587)
Then Hamor the father of Shechem went out vnto Iaakob to commune with him.

George Lamsa Translation
And Hamor the father of Shechem went out to Jacob to speak with him.

Hebrew Names Version
Hamor the father of Shekhem went out to Ya`akov to talk with him.

Easy-to-Read Version
Then Shechem's father, Hamor, came out to talk with Jacob.

English Standard Version
And Hamor the father of Shechem went out to Jacob to speak with him.

American Standard Version
And Hamor the father of Shechem went out unto Jacob to commune with him.

Bible in Basic English
Then Hamor, the father of Shechem, came out to have a talk with Jacob.

Contemporary English Version
Hamor arrived at Jacob's home

Complete Jewish Bible
Hamor the father of Sh'khem went out to Ya‘akov to speak with him

Darby Translation
And Hamor the father of Shechem came out to Jacob, to speak to him.

JPS Old Testament (1917)
And Hamor the father of Shechem went out unto Jacob to speak with him.

King James Version (1611)
And Hamor the father of Shechem went out vnto Iacob to commune with him.

Amplified Bible
But Shechem's father Hamor went to Jacob to talk with him.

Brenton's Septuagint (LXX)
And Emmor the father of Sychem went forth to Jacob, to speak to him.

English Revised Version
And Hamor the father of Shechem went out unto Jacob to commune with him.

Berean Standard Bible
Meanwhile, Shechem's father Hamor came to speak with Jacob.

Lexham English Bible
And Hamor, father of Shechem, went out to Jacob to speak with him.

Literal Translation
And Hamor the father of Shechem went out to Jacob to speak with him.

New Century Version
While he waited, Hamor father of Shechem went to talk with Jacob.

New King James Version
Then Hamor the father of Shechem went out to Jacob to speak with him.

New Living Translation
Hamor, Shechem's father, came to discuss the matter with Jacob.

New Life Bible
Then Shechem's father Hamor went to speak with Jacob.

J.B. Rotherham Emphasized Bible
Then came forth Hamor, father of Shechem, unto Jacob, - to speak with him.

Douay-Rheims Bible
And when Hemor the father of Sichem was come out to speak to Jacob,

Revised Standard Version
And Hamor the father of Shechem went out to Jacob to speak with him.

Good News Translation
Shechem's father Hamor went out to talk with Jacob,

King James Version
And Hamor the father of Shechem went out unto Jacob to commune with him.

Wycliffe Bible (1395)
Sotheli whanne Emor, the fadir of Sichem, was gon out, `that he schulde speke to Jacob, lo!

Young's Literal Translation
And Hamor, father of Shechem, goeth out unto Jacob to speak with him;

World English Bible
Hamor the father of Shechem went out to Jacob to talk with him.

Update Bible Version
And Hamor the father of Shechem went out to Jacob to commune with him.

Webster's Bible Translation
And Hamor the father of Shechem went out to Jacob to commune with him.

Bishop's Bible (1568)
And Hemor the father of Sichem, went out vnto Iacob to common with hym.

Christian Standard Bible®
Meanwhile, Shechem’s father Hamor came to speak with Jacob.

Miles Coverdale Bible (1535)
Then Hemor the father of Sichem wente forth vnto Iacob to comen with him.

New American Standard Bible
Then Hamor the father of Shechem went out to Jacob to speak with him.

New Revised Standard
And Hamor the father of Shechem went out to Jacob to speak with him,

New American Standard Bible (1995)
Then Hamor the father of Shechem went out to Jacob to speak with him.

Legacy Standard Bible
Then Hamor the father of Shechem went out to Jacob to speak with him.

Contextual Overview

⁶ Then Shechem's father Hamor went to speak with Jacob about Dinah. ⁷ Now Jacob's sons had come in from the field when they heard the news. They were offended and very angry because Shechem had disgraced Israel by sexually assaulting Jacob's daughter, a crime that should not be committed. ⁸ But Hamor made this appeal to them: "My son Shechem is in love with your daughter. Please give her to him as his wife. ⁹ Intermarry with us. Let us marry your daughters, and take our daughters as wives for yourselves. ¹⁰ You may live among us, and the land will be open to you. Live in it, travel freely in it, and acquire property in it." ¹¹ Then Shechem said to Dinah's father and brothers, "Let me find favor in your sight, and whatever you require of me I'll give. ¹² You can make the bride price and the gift I must bring very expensive, and I'll give whatever you ask of me. Just give me the young woman as my wife!" ¹³ Jacob's sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem had violated their sister Dinah. ¹⁴ They said to them, "We cannot give our sister to a man who is not circumcised, for it would be a disgrace to us. ¹⁵ We will give you our consent on this one condition: You must become like us by circumcising all your males.

Bible Verse Review
  from Treasury of Scripure Knowledge

Reciprocal: Judges 9:28 - Hamor

Gill's Notes on the Bible

And Hamor, the father of Shechem, went out unto Jacob,.... Unto the tent of Jacob without the city:

to commune with him; to talk with him about the affair of Dinah, to pacify him, and endeavour to gain his consent, that his son might marry her, and to settle the, terms and conditions of the marriage.

Barnes' Notes on the Bible

- Dinah’s Dishonor

This chapter records the rape of Dinah and the revenge of her brothers.

Genesis 34:1-5

Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the land. Six or seven years, therefore, must have been spent by Jacob between Sukkoth, where he abode some time, and the neighborhood of Shekerm, where he had purchased a piece of ground. If we suppose Dinah to have been born in the same year with Joseph, who was in his seventeenth year at the time of his being sold as a bondslave Genesis 37:2, the events of this chapter must have occurred in the interval between the completion of her twelfth and that of her sixteenth year. “Shekem.” This name is hereditary in the family, and had taken hold in the locality before the time of Abraham. The Hivite was a descendant of Kenaan. We find this tribe now occupying the district where the Kenaanite was in possession at a former period Genesis 12:6. “Spake to the heart of the damsel.” After having robbed her of her honor, he promises to recognize her as his wife, provided he can gain the consent of her relatives. “Shekem spake unto his father Hamor.” He is in earnest about this matter. “Jacob held his peace.” He was a stranger in the land, and surrounded by a flourishing tribe, who were evidently unscrupulous in their conduct.

Genesis 34:6-17

A conference takes place between the parties. Hamer and Jacob, the parents on both sides, are the principals in the negotiation. The sons of Jacob, being brothers of the injured damsel, are present, according to custom. “Wrought fully in Israel;” a standing phrase from this time forward for any deed that was contrary to the sanctity which ought to characterize God’s holy people. Israel is used here to designate the descendants of Israel, the special people. Hamer makes his proposal. “Shekem, my son.” These words are a nominative pendent, for which “his soul” is substituted. He proposes a political alliance or amalgamation of the two tribes, to be sealed and actually effected by intermarriage. He offers to make them joint-possessors of the soil, and of the rights of dwelling, trading, and acquiring property. Shekem now speaks with becoming deference and earnestness.

He offers any amount of dowry, or bridal presents, and of gift to the mother and brothers of the bride. It must be acknowledged that the father and the son were disposed to make whatever amends they could for the grievous offence that had been committed. The sons of Jacob answer with deceit. They are burning with resentment of the wrong that “ought not to have been done,” and that cannot now be fully repaired. Yet they are in presence of a superior force, and therefore, resort to deceit. “And spake.” This goes along with the previous verb “answered,” and is meant to have the same qualification “with deceit.” The last clause of the verse then assigns the cause of this deceitful dealing. Their speech, for the matter of it, is reasonable. They cannot intermarry with the uncircumcised. Only on condition that every male be circumcised will they consent. On these terms they promise to “become one people” with them. Otherwise they take their daughter, and depart. Our daughter. They here speak as a family or race, and therefore, call Dinah their daughter, though her brothers are the speakers.

Genesis 34:18-24

Hamor and Shekem accept the terms, and immediately proceed to carry them into effect. It is testified of Shekem, that he delayed not to do the thing, and that he was more honorable than all his house. They bring the matter before their fellow-citizens, and urge them to adopt the rite of circumcision, on the ground that the men are peaceable, well-conducted, and they and their cattle and goods would be a valuable addition to the common wealth of their tribe. Hence, it appears that the population was still thin, that the neighboring territory was sufficient for a much larger number than its present occupants, and that a tribe found a real benefit in an accession to his numbers. The people were persuaded to comply with the terms proposed. There is nothing said here of the religious import of the rite, or of any diversity of worship that may have existed between the two parties. But it is not improbable that the Shekemites were prepared for mutual toleration, or even for the adoption of the religion of Israel in its external forms, though not perhaps to the exclusion of their own hereditary customs. It is also possible that the formal acknowledgment of the one true God was not yet extinct. Circumcision has been in use among the Egyptians, Colchians (Herodotus ii. 104), and other eastern nations; but when and how introduced we are not informed. The present narrative points out one way in which it may have spread from nation to nation.

Genesis 34:25-31

Simon and Levi, at the head no doubt of all their father’s men, now fall upon the Shekemites, when feverish with the circumcision, and put them to the sword. Simon and Levi were the sons of Leah, and therefore, full brothers of Dinah. If Dinah was of the same year as Joseph, they would be respectively seven and six years older than she was. If she was in her thirteenth year, they would therefore, be respectively in their twentieth and nineteenth years, and therefore, suited by age and passion for such an enterprise. All the sons of Jacob joined in the sacking of the city. They seized all their cattle and goods, and made captives of their wives and little ones. Jacob is greatly distressed by this outrage, which is equally contrary to his policy and his humanity. He sets before his sons, in this expostulation, the danger attendant upon such a proceeding. The “Kenaanite and the Perizzite,” whom Abraham found in the land on his return from Egypt Genesis 13:7. “I am a few men” - men of number that might easily be counted. I here denotes the family or tribe with all its dependents. When expanded, therefore, it is, “I and my house.” Simon and Levi have their reply. It justifies the retribution which has fallen on the Shekemites for this and all their other crimes. But it does not justify the executioners for taking the law into their own hands, or proceeding by fraud and indiscriminate slaughter. The employment of circumcision, too, which was the sign of the covenant of grace, as a means of deception, was a heinous aggravation of their offence.