TRV
Translation
King James Version
And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
Complete Jewish Bible
The sons of Ya'akov answered Sh'khem and Hamor his father deceitfully, because he had defiled Dinah their sister.
Berean Standard Bible
But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully.
American Standard Version
And the sons of Jacob answered Shechem and Hamor his father with guile, and spake, because he had defiled Dinah their sister,
World English Bible Messianic
The sons of Jacob answered Shechem and Hamor his father with deceit, and spoke, because he had defiled Dinah their sister,
Geneva Bible (1599)
Then the sonnes of Iaakob answered Shechem and Hamor his father, talking deceitfully, because he had defiled Dinah their sister,
Young's Literal Translation
And the sons of Jacob answer Shechem and Hamor his father deceitfully, and they speak (because he defiled Dinah their sister),
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In the KJVVerse 994 of 31,102
Study This Verse
Commentary on Genesis 34 verses 6–17
6 ¶ And Hamor the father of Shechem went out unto Jacob to commune with him.
7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.
8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.
10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.
12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.
13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:
15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;
16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.
17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
Jacob's sons, when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family than by a sense of virtue. Many are concerned at the shamefulness of sin that never lay to heart the sinfulness of it. It is here called folly in Israel (Gen 34:7), according to the language of after-times; for Israel was not yet a people, but a family only. Note, 1. Uncleanness is folly; for it sacrifices the favour of God, peace of conscience, and all the soul can pretend to that is sacred and honourable, to a base and brutish lust. 2. This folly is most shameful in Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. Folly in Israel is scandalous indeed. 3. It is a good thing to have sin stamped with a bad name: uncleanness is here proverbially called folly in Israel, Sa2 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.
Hamor came to treat with Jacob himself, but he turns him over to his sons; and here we have a particular account of the treaty, in which, it is a shame to say, the Canaanites were more honest than the Israelites.
I. Hamor and Shechem fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, Gen 34:11, Gen 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Gen 34:9, Gen 34:10. He shows no jealousy of Jacob, though he was a stranger, but rather an earnest desire to settle a correspondence with him and his family, making him that generous offer, The land shall be before you, trade you therein.
II. Jacob's sons basely pretend to insist upon a coalition in religion, when really they designed nothing less. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob's sons meditate only revenge, and a strange project they have for the compassing of it - the Shechemites must be circumcised; not to make them holy (they never intended that), but to make them sore, that they might become an easier prey to their sword. 1. The pretence was specious. "It is the honour of Jacob's family that they carry about with them the token of God's covenant with them; and it will be a reproach to those that are thus dignified and distinguished to enter into such a strict alliance with those that are uncircumcised (Gen 34:14); and therefore, if you will be circumcised, then we will become one people with you," Gen 34:15, Gen 34:16. Had they been sincere herein their proposal of these terms would have had in it something commendable; for Israelites should not intermarry with Canaanites, professors with profane; it is a great sin, or at least the cause and inlet of a great deal, and has often been of pernicious consequence. The interest we have in any persons, and the hold we have of them, should be wisely improved by us, to bring them to the love and practice of religion (He that winneth souls is wise); but then we must not, like Jacob's sons, think it enough to persuade them to submit to the external rites of religion, but must endeavour to convince them of its reasonableness, and to bring them acquainted with the power of it. 2. The intention was malicious, as appears by the sequel of the story; all they aimed at was to prepare them for the day of slaughter. Note, Bloody designs have often been covered, and carried on, with a pretence of religion; thus they have been accomplished most plausibly and most securely: but this dissembled piety is, doubtless, double iniquity. Religion is never more injured, nor are God's sacraments more profaned, than when they are thus used for a cloak of maliciousness. Nay, if Jacob's sons had not had this bloody design, I do not see how they could justify their offering the sacred sign of circumcision, the seal of God's covenant, to these devoted Canaanites, who had no part nor lot in the matter. Those had no right to the seal that had no right to the promise. It is not meet to take the children's bread, and cast it to dogs: but Jacob's sons valued not this, while they could make it serve their turn.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. Public domain.
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SUMMARY
Genesis 34:13 marks a pivotal and dark moment in the patriarchal narrative, revealing the calculated and treacherous response of Jacob's sons to the defilement of their sister, Dinah. This verse introduces a chilling element of premeditated deception and malice, setting the stage for a devastating act of vengeance that will profoundly impact both Jacob's family and the Hivite inhabitants of Shechem. It underscores the deep dishonor felt by the family and their chosen, morally compromised path to address it.
CONTEXT
Literary Context: This verse is situated at a critical juncture in the narrative of Jacob's family, immediately following the deeply disturbing account of Dinah's defilement by Shechem, the son of Hamor, the Hivite prince of the land (Genesis 34:1-2). The preceding verses detail Shechem's subsequent desire to marry Dinah and Hamor's diplomatic approach to Jacob, proposing a broader alliance and intermarriage between their peoples (Genesis 34:8-12). Genesis 34:13 serves as the sons' initial, deceptive response to this proposal, directly preceding their cunning plan involving circumcision, which ultimately leads to the massacre of the men of Shechem. It is a turning point where the sons' concealed rage transforms into a deliberate, treacherous strategy, moving the narrative from negotiation to premeditated violence.
Historical & Cultural Context: In the ancient Near East, the honor of a family, particularly concerning its women, was paramount. The defilement of a virgin, especially one from a prominent family like Jacob's, was an egregious affront that demanded a strong response to restore honor. Such an act was not merely a personal offense but a public disgrace that could diminish a family's standing and influence. While Hamor's proposal for marriage and alliance was a culturally appropriate attempt to rectify the situation and integrate the families, the sons of Jacob viewed it through the lens of profound dishonor and a deep-seated desire for vengeance. Their response, though deceitful, was rooted in a cultural imperative to uphold family honor, albeit through means that ultimately transgressed moral and covenantal boundaries.
Key Themes: Genesis 34:13 contributes significantly to several overarching themes within Genesis and the broader Pentateuch. It highlights the pervasive theme of human depravity and sin, demonstrating how even those within the covenant line can succumb to unrighteous anger and treachery. The verse introduces the theme of deceit and cunning as a recurring motif in Jacob's family, echoing Jacob's own earlier deceptions (Genesis 27:35). Furthermore, it underscores the theme of vengeance and its destructive consequences, setting in motion a cycle of violence that brings further shame and instability to Jacob's household, a pattern that Jacob himself later condemns in his dying words concerning Simeon and Levi (Genesis 49:5-7). This episode also subtly touches upon the theme of God's sovereignty amidst human failure, as even these dark events unfold within the larger divine plan for the formation of Israel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Characterization is evident in the direct labeling of the sons' response as "deceitfully," immediately revealing their moral state and strategic intent. This single adverb powerfully defines their actions and motivations from the outset. There is also a strong element of Foreshadowing, as this deceptive answer directly sets the stage for the gruesome massacre that follows, indicating that the seemingly polite negotiation is merely a prelude to violence. Furthermore, the verse utilizes Contrast between the outward appearance of engagement and the inward reality of malicious intent. The sons' "answer" appears to be a diplomatic reply to a marriage proposal, but the qualifying "deceitfully" exposes the stark opposition between their words and their true, vengeful purpose, highlighting the moral hypocrisy at play.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 34:13 powerfully illustrates the destructive nature of unrighteous anger and the corrupting influence of deceit, even when provoked by legitimate injustice. While the defilement of Dinah was a grave sin, the sons' response demonstrates how human sinfulness, left unchecked, can escalate into further, more profound transgressions. Their actions reveal a profound misuse of the covenant sign of circumcision for treacherous ends, highlighting the danger of religious hypocrisy and the perversion of sacred institutions for human, sinful purposes. This narrative serves as a stark warning against resorting to cunning and violence, even in the pursuit of perceived justice, emphasizing that such means ultimately bring greater shame and suffering, rather than true honor or resolution.
REFLECTION AND APPLICATION
Genesis 34:13 offers a sobering reflection on the human tendency to respond to injustice with further sin, particularly through the insidious means of deceit and vengeance. The sons of Jacob, fueled by a legitimate sense of outrage, chose a path of cunning that ultimately led to widespread bloodshed and brought profound shame upon their family. This narrative challenges us to examine our own responses when we feel wronged or dishonored. Do we seek God's righteous justice, or do we succumb to the temptation to retaliate with our own flawed and sinful methods? It underscores the critical importance of seeking wisdom and discernment from God, trusting in His ultimate sovereignty and justice, rather than relying on human cunning or brute force. We are called to break cycles of sin and violence by responding with integrity, forgiveness, and a commitment to righteous pathways, even when faced with deep provocation, thereby upholding the character of God in a fallen world.
Questions for Reflection
FAQ
Was the sons' deceit justified given the severity of Dinah's defilement?
Answer: From a biblical and theological perspective, the sons' deceit was not justified. While their anger over Dinah's defilement was understandable and culturally significant, the Bible consistently condemns deceit and unrighteous violence. The narrative itself demonstrates the disastrous consequences of their actions, leading to widespread bloodshed and bringing further dishonor to Jacob's family. Jacob himself later condemned Simeon and Levi's actions, calling their anger "fierce" and their wrath "cruel" (Genesis 49:5-7). This episode serves as a powerful illustration that even in response to grave injustice, resorting to sin perpetuates a cycle of evil rather than bringing true justice, honor, or God's blessing.
CHRIST-CENTERED FULFILLMENT
The dark narrative of Genesis 34:13 and its aftermath, steeped in human sin, deceit, and violent vengeance, ultimately points to the profound need for a different kind of justice and a perfect deliverer found in Christ. While Jacob's sons sought to avenge a wrong through their own flawed and sinful means, leading to further bloodshed and dishonor, Jesus Christ offers true justice and reconciliation through His perfect life, atoning death, and resurrection. He did not respond to the ultimate injustice of His crucifixion with vengeance or deceit, but with self-sacrificial love, absorbing the wrath due to humanity's sin (Romans 5:8). In Christ, we see the true fulfillment of justice that satisfies God's righteousness without resorting to human sin, offering forgiveness and peace where human vengeance only brings destruction (Colossians 1:19-20). He establishes a new covenant people marked by truth and love, not guile and violence, calling His followers to be peacemakers and to overcome evil with good (Matthew 5:9; Romans 12:21).