Genesis 34:28

KJV

They took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field,

KJV (with Strong's)

They took {H3947} their sheep {H6629}, and their oxen {H1241}, and their asses {H2543}, and that which was in the city {H5892}, and that which was in the field {H7704},

Complete Jewish Bible

They took their flocks, cattle and donkeys, and everything else, whether in the city or in the field,

Berean Standard Bible

They took their flocks and herds and donkeys, and everything else in the city or in the field.

American Standard Version

They took their flocks and their herds and their asses, and that which was in the city, and that which was in the field;

Commentary

### SUMMARY
meticulously details the comprehensive material spoils taken by Jacob's sons from the city of Shechem following their treacherous and brutal massacre of its male inhabitants. This verse underscores the immediate, tangible gains—specifically livestock and all other possessions found both within the urban confines and the surrounding agricultural lands—acquired through an act of profound deception and unrighteous violence, thereby highlighting the morally compromised nature of their actions and the devastating consequences for the Hivite community.

### CONTEXT
* **Literary Context:** This verse is situated immediately after the horrific massacre of all Hivite males in Shechem, orchestrated by Simeon and Levi, two of Jacob's sons, in retaliation for the defilement of their sister Dinah by Shechem, the son of Hamor ([Genesis 34:1-7](/genesis/34-1-7 "Dinah and Shechem")). The preceding verses describe the deceptive covenant proposed by Jacob's sons, requiring all Shechemite males to be circumcised, and their subsequent surprise attack while the men were incapacitated ([Genesis 34:13-26](/genesis/34-13-26 "The Deception and Massacre")). Verse 28, along with [Genesis 34:29](/genesis/34-29 "Further Plunder and Captives"), then records the actions of the other sons of Jacob, who, though not explicitly involved in the killing, participated fully in the widespread plunder of the now defenseless city. This act of collective looting further compounds the moral depravity of the family's actions, culminating in Jacob's strong condemnation in [Genesis 34:30](/genesis/34-30 "Jacob's Rebuke"). It marks a significant moral low point for Jacob's household, contrasting sharply with the covenant promises of God's blessing and protection.

* **Historical & Cultural Context:** In the ancient Near East, the practice of plundering conquered cities was a common and expected outcome of warfare. Livestock (sheep, oxen, asses) represented significant wealth, serving as currency, food sources, and labor. Possessions within the city included household goods, precious metals, textiles, and even people (slaves, women, and children), as indicated by [Genesis 34:29](/genesis/34-29 "The Taking of Women and Children")). Fields provided crops, tools, and additional livestock. The total despoliation described in [Genesis 34:28](/genesis/34-28 "The Plunder of Shechem") signifies the complete subjugation and impoverishment of the defeated community. Furthermore, the Hivites' willingness to accept circumcision for the sake of intermarriage and economic integration ([Genesis 34:21-23](/genesis/34-21-23 "The Shechemites Agree to Circumcision")) highlights the cultural significance of alliances and the devastating breach of trust that Jacob's sons perpetrated. This act would have been seen as a profound violation of hospitality and covenant, bringing immense shame upon Jacob's family in the eyes of their Canaanite neighbors.

* **Key Themes:** [Genesis 34](/genesis/34 "The Defilement of Dinah and the Massacre at Shechem") is a pivotal chapter that explores several profound themes. **Deception and Treachery** are central, as Jacob's sons use a sacred covenant ritual (circumcision) as a ruse for vengeance. The theme of **Unchecked Vengeance and its Consequences** is vividly portrayed, demonstrating how personal injury, when responded to with disproportionate and morally corrupt violence, leads to further sin and jeopardizes the family's future and reputation, as Jacob himself laments in [Genesis 34:30](/genesis/34-30 "Jacob's Distress Over the Massacre"). The **Moral Compromise of God's People** is starkly evident, as Jacob's sons, the bearers of the covenant promise, act in a manner antithetical to God's character, highlighting the ongoing struggle with sin even within the chosen lineage. Finally, the narrative touches on the **Vulnerability and Protection of the Covenant Family**, as Jacob fears retaliation from the surrounding Canaanite tribes, underscoring their precarious position in the land and their dependence on divine providence despite their own failings.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** From the primitive root H3947, meaning "to take (in the widest variety of applications)." In this context, it signifies a forceful appropriation, seizing, or carrying away. It implies not a peaceful acquisition but a violent confiscation, directly linking the act of taking to the preceding massacre. The verb choice emphasizes the active, deliberate nature of the plunder by Jacob's sons.
* **sheep (Hebrew, _tsôʼn'_):** From H6629, a collective name for a flock of sheep or goats. This term represents a primary form of wealth and sustenance in the ancient pastoral economy. The inclusion of "sheep" alongside "oxen" and "asses" highlights the significant material gain in livestock, which was crucial for both immediate needs (food, clothing) and long-term economic stability.
* **city (Hebrew, _ʻîyr'_):** From H5892, referring to a city, a place guarded by watching, or even an encampment. Here, "that which was in the city" refers to all the movable possessions found within the walled settlement of Shechem. This would include household goods, valuables, and other personal effects, indicating a thorough ransacking of the urban dwellings and businesses.

#### Verse Breakdown
* **"They took their sheep":** This clause initiates the detailed list of the plunder, specifically mentioning the Shechemites' flocks of sheep. Sheep were a vital asset, providing wool, meat, and milk, and their seizure represents a significant blow to the Hivite economy and means of survival.
* **"and their oxen":** Following sheep, oxen are listed, indicating the appropriation of draft animals and a source of beef. Oxen were essential for plowing fields and heavy labor, signifying the loss of agricultural capacity and further economic devastation for the Shechemites.
* **"and their asses":** The inclusion of asses (donkeys) completes the list of primary livestock. Asses were used for transport and lighter labor, emphasizing the comprehensive nature of the seizure of all valuable animal assets.
* **"and that which [was] in the city":** This phrase broadens the scope of the plunder beyond livestock to encompass all movable wealth found within the urban center of Shechem. This would include household goods, clothing, precious metals, and any other valuables stored or used in the city, indicating a complete ransacking of homes and businesses.
* **"and that which [was] in the field":** This final clause extends the plunder to assets located outside the city walls. This would include agricultural produce (harvested crops), farming implements, and any other resources or smaller livestock kept in the fields, ensuring that no form of wealth or means of livelihood was left to the Shechemites.

#### Literary Devices
The verse employs **Synecdoche** by listing specific types of livestock ("sheep, and their oxen, and their asses") to represent the entirety of the Shechemites' animal wealth. This specific enumeration emphasizes the tangible and valuable nature of the spoils. Furthermore, **Metonymy** is evident in the phrases "that which was in the city" and "that which was in the field," where "city" and "field" stand in for the comprehensive range of possessions found within those respective locations. This highlights the absolute totality of the despoliation, leaving the Hivites utterly bereft. The cumulative effect of these detailed lists also creates a sense of **Hyperbole** or extreme thoroughness, underscoring the severity and completeness of the plunder. This detailed accounting of the spoils serves to emphasize the material "gain" derived from the violent act, implicitly setting up the moral judgment that follows in the broader narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse starkly illustrates the immediate material consequences of unrighteous vengeance and ill-gotten gains. While Jacob's sons acquired significant wealth, their actions were rooted in deception, violence, and a profound breach of trust, bringing a deep moral stain upon their family. The narrative consistently warns that prosperity gained through such means is tainted and does not bring true blessing or security, often leading to further complications and divine disfavor. This episode serves as a powerful reminder that God's covenant people are called to a higher standard of righteousness, even when provoked, and that personal retribution, no matter how seemingly justified, often leads to greater sin and jeopardizes their standing before God and humanity.

* [Proverbs 1:19](/proverbs/1-19 "The Way of the Greedy") - "So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof."
* [Jeremiah 17:11](/jeremiah/17-11 "Ill-Gotten Wealth") - "As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool."
* [Habakkuk 2:9](/habakkuk/2-9 "Woe to Him Who Gains Evil Profit") - "Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!"

### REFLECTION AND APPLICATION
[Genesis 34:28](/genesis/34-28 "The Plunder of Shechem") stands as a somber testament to the destructive power of unchecked anger and the deceptive allure of ill-gotten gains. It forces us to confront the uncomfortable truth that sin often yields immediate, tangible "rewards," whether they be material possessions, a sense of vindication, or temporary power. However, these gains are fundamentally tainted, built upon a foundation of injustice and moral compromise, and ultimately lead to deeper spiritual, relational, and moral loss. This narrative challenges us to examine our own hearts: Do we seek justice through righteous means, trusting in God's ultimate sovereignty, or are we tempted to take matters into our own hands, even if it means compromising our integrity or harming others? The ripple effect of the sons' sin—bringing danger, shame, and moral compromise upon their entire family—serves as a potent reminder that our individual choices have far-reaching consequences, urging us to consider the broader impact of our actions on our communities and our witness to the world.

#### Questions for Reflection
* **How does the pursuit of immediate gain, even if ill-gotten, often blind us to the long-term spiritual and relational costs?**
* **In what ways might we be tempted to justify unrighteous actions for perceived personal or communal benefit, similar to Jacob's sons?**
* **How can we cultivate a heart that trusts in God's justice and provision, rather than resorting to vengeful or deceptive means to address wrongs?**

### FAQ
**What does "that which [was] in the city, and that which [was] in the field" signify?**

Answer: This phrase signifies the absolute totality and comprehensiveness of the plunder. "That which was in the city" refers to all movable goods, valuables, and even people (as explicitly detailed in [Genesis 34:29](/genesis/34-29 "The Taking of Women and Children")) found within the walled settlement of Shechem, including household items, precious metals, and personal effects. "That which was in the field" refers to all agricultural assets, livestock, harvested crops, and equipment located outside the city walls. Together, these phrases emphasize that Jacob's sons stripped the Shechemites of every conceivable possession, leaving them utterly destitute and without means of livelihood.

**Why did Jacob's other sons participate in the plunder if only Simeon and Levi committed the massacre?**

Answer: While Simeon and Levi were indeed the primary instigators and perpetrators of the massacre itself ([Genesis 34:25](/genesis/34-25 "The Massacre of Shechem")), the text in [Genesis 34:27](/genesis/34-27 "Jacob's Sons Come Upon the Slain") states that "the sons of Jacob came upon the slain, and spoiled the city." This indicates that the other brothers, though not directly involved in the initial killing, joined in the subsequent looting and taking of captives. Their participation in the plunder suggests a collective complicity in the sin, as they benefited materially from the violent and treacherous actions of their brothers. This highlights a broader moral failing within Jacob's household, demonstrating how the sin of a few can draw others into shared guilt and compromise the integrity of the entire family.

### CHRIST-CENTERED FULFILLMENT
The narrative of [Genesis 34:28](/genesis/34-28 "The Plunder of Shechem") vividly portrays the destructive consequences of human sin, especially when driven by unchecked vengeance and the pursuit of ill-gotten gains. In stark contrast to the sons of Jacob, who plundered and destroyed for personal retribution, Jesus Christ came not to take, but to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "The Son of Man Came to Serve")). While the brothers brought shame, danger, and moral compromise upon their family through their violent acts, Christ, through His sacrificial death on the cross, bore the shame and danger of humanity's sin, offering reconciliation and true blessing to His spiritual family. He did not seek to gain wealth or power through violence, but emptied Himself, taking the form of a servant ([Philippians 2:7](/philipians/2-7 "Christ's Humiliation")). The justice He brings is not one of human vengeance, but divine righteousness, forgiving sins and transforming hearts ([Romans 3:25-26](/romans/3-25-26 "God's Righteousness Through Faith")). Ultimately, Christ conquers sin and death not through the sword and plunder, but through self-giving love and resurrection power, providing the ultimate fulfillment of justice and redemption that human retribution can never achieve ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Evil Powers")).

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

Job 1:15

And the Sabeans fell [upon them], and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

Job 1:16

While he [was] yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

Job 20:5

That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?

Deuteronomy 8:17

And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth.

Deuteronomy 8:18

But thou shalt remember the LORD thy God: for [it is] he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day.

Numbers 31:17

Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.