Genesis 34:20

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

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},

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

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

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

Commentary

Genesis 34:20 describes Hamor and Shechem, father and son, presenting their proposed agreement with Jacob's family to the men of their city at the city gate. This seemingly innocent act is a pivotal moment leading to a tragic outcome, highlighting themes of deception, greed, and violent retribution.

Context of Genesis 34:20

This verse is part of the somber narrative in Genesis 34, which begins with the defilement of Dinah, Jacob's daughter, by Shechem, the son of Hamor, the Hivite prince of the land. Following this, Hamor and Shechem sought to integrate with Jacob's family through marriage, proposing a union between Dinah and Shechem, and broader intermarriage between their peoples. However, Jacob's sons, particularly Simeon and Levi, responded with a cunning and vengeful plan. They feigned agreement, demanding that all the males of Hamor's city be circumcised as a condition for intermarriage, a proposal outlined in Genesis 34:13-17. Genesis 34:20 shows Hamor and Shechem now attempting to persuade their own people to agree to this painful and risky requirement, unaware of the sinister plot that would lead to the subsequent violent massacre of their city's men and Jacob's strong disapproval.

Key Themes and Messages

  • The City Gate as a Public Forum: In the ancient Near East, the city gate was not merely an entrance but the central hub for public life. It was the place for legal proceedings, business transactions, and communal decision-making. Hamor and Shechem's discussion "with the men of their city" at the gate underscores the public and official nature of their appeal to the community for a significant and collective action.
  • Deceptive Negotiations and Naivety: The verse highlights the tragic naivety of Hamor and Shechem. They genuinely believe they are presenting a beneficial proposition to their people, focusing on the potential for wealth and expansion by uniting with Jacob's prosperous family, as mentioned in Genesis 34:23. They are entirely oblivious to the murderous intent harbored by Jacob's sons, making their persuasive efforts a prelude to their own undoing.
  • The Lure of Material Gain: Hamor and Shechem emphasize the material benefits of the proposed allianceโ€”the wealth, flocks, and possessions of Jacob's familyโ€”as a primary incentive for their people to undergo circumcision. This focus on material gain over moral discernment or spiritual integrity ultimately blinds them to the danger.

Linguistic Insights

The Hebrew word translated "communed" is dabar (ื“ึธึผื‘ึทืจ), meaning "to speak," "to declare," or "to converse." Here, it signifies a formal public address or discussion, emphasizing that Hamor and Shechem were not merely chatting but were engaged in a serious and deliberate effort to convince their fellow citizens to accept the terms proposed by Jacob's sons.

Practical Application

Genesis 34:20 serves as a powerful reminder of several timeless principles:

  • The Danger of Deception: The narrative illustrates how deception, even when seemingly justified by anger, leads to horrifying consequences. It warns against allowing bitterness or a desire for revenge to dictate one's actions.
  • Discernment in Decision-Making: The men of Shechem were swayed by the promise of wealth without discerning the true motives of Jacob's sons. This underscores the importance of seeking wisdom and spiritual discernment in all agreements and relationships, rather than being solely driven by perceived material advantage.
  • Consequences of Sin: The entire chapter, beginning with Dinah's defilement and ending with the massacre, demonstrates a chain reaction of sin and its devastating repercussions, impacting entire families and communities. It highlights how one act of sin can trigger a cycle of violence and tragedy.
Note: If the commentary doesnโ€™t appear instantly, please allow 2โ€“5 seconds for it to load. It is generated by Gemini 2.5 Flash using a prompt focused on Biblical fidelity over bias. While the insights have been consistently reliable, we encourage prayerful discernment through the Holy Spirit.

Please note that only the commentary section is AI-generated โ€” the main Scripture and cross-references are stored on the site and are from trusted and verified sources.

Cross-References

  • Ruth 4:1

    ยถ 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.
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