Genesis 34:20

KJV

And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

KJV (with Strong's)

And Hamor {H2544} and Shechem {H7927} his son {H1121} came {H935} unto the gate {H8179} of their city {H5892}, and communed {H1696} with the men {H582} of their city {H5892}, saying {H559},

Complete Jewish Bible

Hamor and Sh'khem his son came to the entrance of their city and spoke with its leading men:

Berean Standard Bible

So Hamor and his son Shechem went to the gate of their city and addressed the men of their city:

American Standard Version

And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

Commentary

### SUMMARY
Genesis 34:20 serves as a pivotal moment in the tragic narrative of Dinah's defilement and its aftermath, depicting Hamor, the Hivite prince, and his son Shechem publicly presenting their deceptive marriage proposal to the men of their city at the central gathering place. This seemingly straightforward act of communal deliberation is, in fact, a crucial step in a sinister plot devised by Jacob's sons, highlighting themes of cunning deception, the lure of material gain, and the devastating consequences of unchecked vengeance that permeate the entire chapter.

### CONTEXT
* **Literary Context:** This verse is situated within the deeply disturbing narrative of [Genesis 34](/genesis/34 "The Defilement of Dinah and the Massacre of Shechem"), which begins with the sexual assault of Dinah, Jacob's only daughter, by Shechem, the son of Hamor, the ruler of the land. Following this egregious act, Shechem, driven by affection for Dinah, and his father Hamor, seeking a strategic alliance, propose intermarriage between their peoples. Jacob's sons, particularly Simeon and Levi, feign agreement but harbor a vengeful plot. They demand that all males in Shechem's city be circumcised as a prerequisite for intermarriage, a condition they know will render the men vulnerable. [Genesis 34:20](/genesis/34-20 "Hamor and Shechem's Public Appeal") shows Hamor and Shechem, completely unaware of the true, malicious intent behind this demand, actively campaigning to convince their own people to undergo this painful and risky procedure. This public appeal sets the stage for the horrific massacre that follows, underscoring the profound deception at play.

* **Historical & Cultural Context:** In the ancient Near East, the "gate of their city" was far more than a mere entrance; it was the vibrant hub of civic, commercial, and judicial life. Legal proceedings, commercial transactions, public announcements, and communal deliberations all took place at the city gate, making it the primary forum for public discourse and decision-making. Hamor and Shechem's appearance at this location signifies a formal, public address, indicating that the proposed intermarriage and the requirement of circumcision were matters of significant communal import, requiring the consent of the city's male population. The Hivites, identified as one of the Canaanite tribes, were a people with their own customs and leadership structures, and their willingness to consider such a drastic cultural assimilation (circumcision) highlights the perceived benefits of alliance with Jacob's prosperous and numerous family, as well as their tragic naivety regarding the true nature of the "covenant" proposed by Jacob's sons.

* **Key Themes:** [Genesis 34:20](/genesis/34-20 "Themes in Genesis 34:20") contributes significantly to several overarching themes within the chapter and the broader book of Genesis. A prominent theme is **Deception and Cunning**, as Jacob's sons craft a malicious plan under the guise of an honorable agreement, which Hamor and Shechem unwittingly facilitate. The verse also highlights the **Lure of Material Gain**, as Hamor and Shechem explicitly appeal to their people's desire for wealth and expansion, promising that Jacob's "cattle and their substance and every beast of theirs" would become theirs ([Genesis 34:23](/genesis/34-23 "The Motivation of Material Gain")). This focus on worldly advantage blinds them to the spiritual and physical dangers. Furthermore, the chapter explores the theme of **Vengeance and Retribution**, demonstrating how an initial act of sin (Dinah's defilement) can trigger a disproportionate and horrific response, leading to a cycle of violence. The perversion of a sacred rite, circumcision, for malicious ends also underscores the theme of **Covenant Betrayal** and the moral failings even within the lineage of God's chosen people, as seen in the actions of Simeon and Levi.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **son (Hebrew, _bên_):** This word (H1121) denotes a male offspring, but in its widest sense, it can refer to any literal or figurative relationship, including a builder of the family name. In this context, Shechem is explicitly Hamor's direct male heir, emphasizing the dynastic and familial nature of their leadership and their shared interest in the proposed alliance. Their joint appearance highlights their unified authority and purpose in addressing the city.
* **communed (Hebrew, _dâbar_):** The verb (H1696) translated "communed" signifies a formal act of speaking, declaring, or conversing. It implies a deliberate and weighty discussion, not a casual chat. Here, it underscores that Hamor and Shechem were engaged in a serious effort to persuade their fellow citizens, presenting arguments and seeking to gain their consent for a significant communal decision. It emphasizes the public and official nature of their address at the city gate.
* **saying (Hebrew, _ʼâmar_):** This primitive root (H559) is a versatile verb meaning "to say," "to speak," or "to declare," used with great latitude. In this context, it introduces the direct speech of Hamor and Shechem, detailing the specific arguments and propositions they put forth to convince the men of their city. It highlights their active role in articulating the terms of the proposed alliance and their persuasive efforts.

#### Verse Breakdown
* **"And Hamor and Shechem his son came unto the gate of their city":** This clause establishes the key actors and the setting. Hamor and Shechem, father and son, represent the leadership of the Hivite city. Their arrival at the "gate of their city" signifies a public and official gathering place, indicating that their subsequent actions are not private negotiations but a communal address. The gate was the ancient equivalent of a town square or courthouse, where important civic matters were discussed and decided.
* **"and communed with the men of their city, saying,":** This phrase details the action taken by Hamor and Shechem. "Communed" (from the Hebrew _dabar_) implies a formal, deliberate discussion or address, not merely a casual conversation. They are actively engaging with the male citizens, presenting their case and seeking their agreement. The word "saying" introduces their subsequent speech, which, as revealed in the following verses, outlines the deceptive terms proposed by Jacob's sons and the perceived benefits for the Hivite community. This interaction at the gate underscores the communal nature of the decision they were trying to elicit.

#### Literary Devices
The verse employs several significant literary devices. **Symbolism** is evident in the "gate of their city," which functions as a symbol of public authority, justice, and communal decision-making in the ancient Near East. Its mention immediately signals the formal and weighty nature of the discussion. **Dramatic Irony** permeates this scene, as Hamor and Shechem genuinely believe they are presenting a beneficial proposal to their people, emphasizing material gain and integration, while the reader is acutely aware of the murderous deception orchestrated by Jacob's sons. This stark contrast between the characters' perception and the grim reality creates a profound sense of foreboding. Furthermore, the verse serves as clear **Foreshadowing**, as this public appeal, intended to secure a peaceful alliance, unwittingly sets the stage for the horrific massacre of the city's men, making their persuasive efforts a tragic prelude to their own undoing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Genesis 34:20](/genesis/34-20 "Theological Themes in Genesis 34") powerfully illustrates the profound dangers of human deception and the tragic consequences that arise when decisions are driven by worldly ambition rather than divine wisdom or moral integrity. Hamor and Shechem, blinded by the perceived material benefits of an alliance with Jacob's prosperous family, readily endorse a proposal that ultimately leads to their city's annihilation. This narrative serves as a stark warning against the perversion of sacred rites for malicious ends and highlights the devastating ripple effects of sin, from initial transgression to widespread violence, even within the unfolding story of God's chosen people. It underscores humanity's deep need for true wisdom and discernment, which only comes from God, in contrast to the flawed, self-serving wisdom of the world.

* [Proverbs 14:12](/proverbs/14-12 "The Way That Seems Right")
* [Jeremiah 17:9](/jeremiah/17-9 "The Deceitfulness of the Heart")
* [Matthew 10:16](/matthew/10-16 "Wise as Serpents, Harmless as Doves")

### REFLECTION AND APPLICATION
[Genesis 34:20](/genesis/34-20 "Lessons from Genesis 34:20") compels us to reflect on the critical importance of discernment and integrity in all our dealings. The tragic naivety of Hamor and Shechem, swayed by the promise of material gain without discerning the true, malevolent intentions behind Jacob's sons' proposal, serves as a potent warning against being solely driven by perceived worldly advantages. It challenges us to examine our own motivations and the counsel we accept, urging us to seek wisdom that transcends mere pragmatism or self-interest. Furthermore, the broader narrative underscores the devastating chain reaction of sin: how one act of transgression can ignite a cycle of deception, vengeance, and violence that impacts entire communities. This reminds us of the profound need for reconciliation, forgiveness, and a reliance on God's justice, rather than succumbing to the destructive impulses of human retribution.

#### Questions for Reflection
* **How might a focus on material gain or worldly advantage blind us to potential dangers or moral compromises in our own lives?**
* **In what ways can we cultivate greater spiritual discernment to recognize deception, even when it is cloaked in seemingly beneficial terms?**
* **How does this narrative challenge our understanding of justice and vengeance, and how should believers respond to wrongs committed against them?**

### FAQ
**Why did Hamor and Shechem so readily agree to the circumcision, a painful and culturally significant act?**

Answer: Hamor and Shechem, along with the men of their city, were primarily motivated by the perceived material and social benefits of the proposed alliance with Jacob's prosperous family. [Genesis 34:23](/genesis/34-23 "The Lure of Material Gain") explicitly states their reasoning: "Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us." They saw the circumcision as a small price to pay for integrating with a wealthy and numerous clan, expanding their own influence and possessions. This focus on economic and social integration, coupled with a tragic lack of discernment regarding the true motives of Jacob's sons, led them to accept a condition that would prove disastrous. They were tragically naive, blinded by the lure of worldly gain and unaware of the sinister plot unfolding against them.

### CHRIST-CENTERED FULFILLMENT
The dark narrative of [Genesis 34:20](/genesis/34-20 "Christ's Fulfillment in Genesis 34") and the events that follow vividly expose the depth of human sin and the destructive power of vengeance, highlighting humanity's utter inability to achieve true peace or justice through its own devices. The deceptive "covenant" proposed by Jacob's sons, leading to the massacre of innocent men, stands in stark contrast to the **New Covenant** established by Christ. Where human cunning led to bloodshed and brokenness, Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offers Himself as the perfect sacrifice, fulfilling the law and prophets and establishing a covenant of grace and truth, not deceit. He is the ultimate fulfillment of true peace and reconciliation, breaking the cycle of sin and violence that plagues humanity. Unlike the men of Shechem who were led astray by worldly promises, Christ calls His followers to seek first the [kingdom of God and His righteousness](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom"), demonstrating the discernment and integrity tragically absent in this chapter. His atoning work on the cross provides the only true solution to the pervasive sin and brokenness depicted in this grim account, offering redemption and a path to genuine righteousness and life in Him, the [Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - The Prince of Peace").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ruth 4:1

¶ Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

Genesis 22:17

That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;

2 Samuel 15:2

And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the tribes of Israel.

Deuteronomy 17:5

Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die.

Proverbs 31:23

Her husband is known in the gates, when he sitteth among the elders of the land.

Amos 5:10

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Amos 5:15

Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.