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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Dinah defiled by Shechem. (1–19)
The Shechemites murdered by Simeon (20–31)
and Levi.

At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us may prove our greatest vexation, and we may meet with the greatest crosses in those things of which we said, "This same shall comfort us." 2. The common griefs of good people. Jacob's children were circumcised, were well taught, and prayed for, and had very good examples set them; yet some of them proved very untoward. "The race is not to the swift, nor the battle to the strong." Grace does not run in the blood, and yet the interrupting of the entail of grace does not cut off the entail of profession and visible church-privileges: nay, Jacob's sons, though they were his grief in some things, yet were all taken into covenant with God. In this chapter we have, I. Dinah debauched, ver. 1-5. II. A treaty of marriage between her and Shechem who had defiled her, ver. 6-19. III. The circumcision of the Shechemites, pursuant to that treaty, ver. 20-24. IV. The perfidious and bloody revenge which Simeon and Levi took upon them, ver. 25-31.
Adam Clarke: Commentary on the Bible - 1831
Dinah, the daughter of Jacob and Leah, going out to see the daughters of the land, is ravished by Shechem, the son of Hamor, Gen 34:1, Gen 34:2. He entreats his father to get her for him to wife, Gen 34:3. Jacob and his sons hear of the indignity offered to Dinah, Gen 34:5-7. Hamor proposes the suit of Shechem to Jacob and his sons, and offers them a variety of advantages, Gen 34:8-10. Shechem himself comes forward, begs to have Dinah to wife, and offers dowry to any extent, Gen 34:11, Gen 34:12. The sons of Jacob pretend scruples of conscience to give their sister to one who was uncircumcised; and require, as a condition of this marriage, and of intermarriages in general, that all the Shechemites should be circumcised, Gen 34:13-17. Hamor and Shechem consent, Gen 34:18, Gen 34:19. They lay the business before the elders of their city, dwell on the advantages of a connection with Jacob and his family, and propose to them the condition required by the sons of Jacob, Gen 34:20-23. The elders consent, and all the males are circumcised, Gen 34:24. While the Shechemites are incapable of defending themselves, on the third day after their circumcision, Simeon and Levi, the brothers of Dinah, came upon the city, slew all the males, sacked the city, took the women and children captives, and seized on all the cattle belonging to the Shechemites, Gen 34:25-29. Jacob is greatly displeased and alarmed at this treachery and cruelty of his sons, and lays before them the probable consequences, Gen 34:30. They endeavor to vindicate their conduct, Gen 34:31.
Albert Barnes: Notes on the Bible - 1834
- Dinah's Dishonor
This chapter records the rape of Dinah and the Rev_enge of her brothers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 34:1, Dinah is ravished by Shechem; Gen 34:4, He sues to marry her; Gen 34:13, The sons of Jacob offer the condition of circumcision to the Shechemites; Gen 34:20, Hamor and Shechem persuade them to accept it; Gen 34:25, The sons of Jacob upon that advantage slay them, and spoil their city; Gen 34:30, Jacob reproves Simeon and Levi.
John Gill
INTRODUCTION TO GENESIS 34
This chapter gives an account of the ravishment of Dinah by Shechem, Gen 34:1; of his father Hamor and him treating with Jacob and his sons about the marriage of her, Gen 34:6; of the condition proposed by Jacob's sons, circumcision of all the males in Shechem, which was agreed to by Shechem and his father, Gen 34:13; of the men of Shechem being persuaded to yield to it, Gen 34:20; and of the destruction of them on the third day by Simeon and Levi, and of the plunder of their city and field, and of the captivity of their wives and children by Jacob's sons, which gave Jacob great offence, and in which they justified themselves, Gen 34:25.
34:134:1: Եւ ե՛լ Դինա դուստր Լիայ՝ զոր ծնաւ Յակոբայ, ՚ի զնի՛ն դստերաց աշխարհին։
1 Լիայի՝ Յակոբի համար ծնած դուստրը՝ Դինան, ելաւ այդ կողմի աղջիկներին տեսնելու:
34 Լիայի՝ Յակոբին ծնած՝ աղջիկը Դինա այն երկրին աղջիկները տեսնելու ելաւ։
Եւ ել Դինա դուստր Լիայ` զոր ծնաւ Յակոբայ, ի զնին դստերաց աշխարհին:

34:1: Եւ ե՛լ Դինա դուստր Լիայ՝ զոր ծնաւ Յակոբայ, ՚ի զնի՛ն դստերաց աշխարհին։
1 Լիայի՝ Յակոբի համար ծնած դուստրը՝ Դինան, ելաւ այդ կողմի աղջիկներին տեսնելու:
34 Լիայի՝ Յակոբին ծնած՝ աղջիկը Դինա այն երկրին աղջիկները տեսնելու ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:11: Дина, дочь Лии, которую она родила Иакову, вышла посмотреть на дочерей земли той.
34:1 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Δινα δινα the θυγάτηρ θυγατηρ daughter Λειας λεια who; what ἔτεκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov καταμαθεῖν καταμανθανω study; learn about τὰς ο the θυγατέρας θυγατηρ daughter τῶν ο the ἐγχωρίων εγχωριος territorial
34:1 וַ wa וְ and תֵּצֵ֤א ttēṣˈē יצא go out דִינָה֙ ḏînˌā דִּינָה Dinah בַּת־ baṯ- בַּת daughter לֵאָ֔ה lēʔˈā לֵאָה Leah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָלְדָ֖ה yālᵊḏˌā ילד bear לְ lᵊ לְ to יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לִ li לְ to רְאֹ֖ות rᵊʔˌôṯ ראה see בִּ bi בְּ in בְנֹ֥ות vᵊnˌôṯ בַּת daughter הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
34:1. egressa est autem Dina filia Liae ut videret mulieres regionis illiusAnd Dina the daughter of Lia went out to see the women of that country.
1. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
34:1. Then Dinah, the daughter of Leah, went out to see the women of that region.
34:1. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land:

1: Дина, дочь Лии, которую она родила Иакову, вышла посмотреть на дочерей земли той.
34:1
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Δινα δινα the
θυγάτηρ θυγατηρ daughter
Λειας λεια who; what
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
καταμαθεῖν καταμανθανω study; learn about
τὰς ο the
θυγατέρας θυγατηρ daughter
τῶν ο the
ἐγχωρίων εγχωριος territorial
34:1
וַ wa וְ and
תֵּצֵ֤א ttēṣˈē יצא go out
דִינָה֙ ḏînˌā דִּינָה Dinah
בַּת־ baṯ- בַּת daughter
לֵאָ֔ה lēʔˈā לֵאָה Leah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָלְדָ֖ה yālᵊḏˌā ילד bear
לְ lᵊ לְ to
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
לִ li לְ to
רְאֹ֖ות rᵊʔˌôṯ ראה see
בִּ bi בְּ in
בְנֹ֥ות vᵊnˌôṯ בַּת daughter
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
34:1. egressa est autem Dina filia Liae ut videret mulieres regionis illius
And Dina the daughter of Lia went out to see the women of that country.
34:1. Then Dinah, the daughter of Leah, went out to see the women of that region.
34:1. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Описываемое в гл. 34: происшествие имело место не ранее, как через 8: лет после описанных в 33: гл. событий: Дина, родившаяся в конце второго семилетия службы Иакова у Лавана (30:21), здесь (34) является взрослой девушкой лет 16: (6–7: лет было ей при прибытии Иакова в Сокхоф, около 2: лет Иаков жил там и, след., около 8: — в Сихеме), равно как и Симеон и Левий — взрослыми юношами (ст. 5, 7). Несмотря на продолжительное пребывание в окрестностях Сихема, с жителями его семейство Иакова, по-видимому, не сообщалось, и, может быть, даже имела место некоторая неприязнь, которая в кровной мести Симеона и Левия выразилась со всею страшной силой, найдя в обесчещении Дины лишь предлог для себя. По Иосифу Флавию (Ant. 1:21), у сихемлян был праздник, во время которого Дина и пришла в город — посмотреть женские наряды. Мидраш осуждает Дину (и Лию) за то, что она вышла одетой подобно блуднице (Beresch. r. Par. 80, s. 391–392). Такое легкомыслие Дина наследовала будто бы от матери.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-5: Dinah Dishonoured.B. C. 1732.
1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. 2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. 3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. 4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. 5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
Dinah was, for aught that appears, Jacob's only daughter, and we may suppose her therefore the mother's fondling and the darling of the family, and yet she proves neither a joy nor a credit to them; for those children seldom prove either the best or the happiest that are most indulged. She is reckoned now but fifteen or sixteen years of age when she here occasioned so much mischief. Observe, 1. Her vain curiosity, which exposed her. She went out, perhaps unknown to her father, but by the connivance of her mother, to see the daughters of the land (v. 1); probably it was at a ball, or on some public day. Being an only daughter, she thought herself solitary at home, having none of her own age and sex to converse with; and therefore she must needs go abroad to divert herself, to keep off melancholy, and to accomplish herself by conversation better than she could in her father's tents. Note, It is a very good thing for children to love home; it is parents' wisdom to make it easy to them, and children's duty then to be easy in it. Her pretence was to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them. She went to see, yet that was not all, she went to be seen too; she went to see the daughters of the land, but, it may be, with some thoughts of the sons of the land too. I doubt she went to get an acquaintance with those Canaanites, and to learn their way. Note, The pride and vanity of young people betray them into many snares. 2. The loss of her honour by this means (v. 2): Shechem, the prince of the country, but a slave to his own lusts, took her, and lay with her, it should seem, not so much by force as by surprise. Note, Great men think they may do any thing; and what more mischievous than untaught and ungoverned youth? See what came of Dinah's gadding: young women must learn to be chaste, keepers at home; these properties are put together, Tit. ii. 5, for those that are not keepers at home expose their chastity. Dinah went abroad to look about her; but, if she had looked about her as she ought, she would not have fallen into this snare. Note, The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should therefore carefully avoid all occasions of sin and approaches to it. 3. The court Shechem made to her, after he had defiled her. This was fair and commendable, and made the best of what was bad; he loved her (not as Amnon, 2 Sam. xiii. 15), and he engaged his father to make a match for him with her, v. 4. 4. The tidings brought to poor Jacob, v. 5. As soon as his children grew up they began to be a grief to him. Let not godly parents, that are lamenting the miscarriages of their children, think their case singular or unprecedented. The good man held his peace, as one astonished, that knows not what to say: or he said nothing, for fear of saying amiss, as David (Ps. xxxix. 1, 2); he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any indecencies. Or, it should seem, he had left the management of his affairs very much (too much I doubt) to his sons, and he would do nothing without them: or, at least, he knew they would make him uneasy if he did, they having shown themselves, of late, upon all occasions, bold, forward, and assuming. Note, Things never go well when the authority of a parent runs low in a family. Let every man bear rule in his own house, and have his children in subjection with all gravity.
Adam Clarke: Commentary on the Bible - 1831
34:1: And Dinah - went out to see the daughters of the land - It is supposed that Jacob had been now about seven or eight years in the land, and that Dinah, who was about seven years of age when Jacob came to Canaan, was now about fourteen or fifteen. Why or on what occasion she went out we know not, but the reason given by Josephus is very probable, viz., that it was on one of their festivals.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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 Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:1: am 2272, bc 1732
Dinah: Gen 30:21, Gen 46:15
the daughter: Gen 26:34, Gen 27:46, Gen 28:6, Gen 30:13; Jer 2:36; Ti1 5:13; Tit 2:5
Carl Friedrich Keil and Franz Delitzsch
34:1
During their stay at Shechem, Dinah, Jacob's daughter by Leah, went out one day to see, i.e., to make the acquaintance of the daughters of the land; when Shechem the Hivite, the son of the prince, took her with him and seduced her. Dinah was probably between 13 and 15 at the time, and had attained perfect maturity; for this is often the case in the East at the age of 12, and sometimes earlier. There is no ground for supposing her to have been younger. Even if she was born after Joseph, and not till the end of Jacob's 14 years' service with Laban, and therefore was only five years old when they left Mesopotamia, eight or ten years may have passed since then, as Jacob may easily have spent from eight to eleven years in Succoth, where he had built a house, and Shechem, where he had bought "a parcel of a field." But she cannot have been older; for, according to Gen 37:2, Joseph was sold by his brethren when he was 17 years old, i.e., in the 11th year after Jacob's return from Mesopotamia, as he was born in the 14th year of Jacob's service with Laban
(Note: This view is generally supported by the earlier writers, such as Demetrius, Petavius (Hengst. Diss.), etc.; only they reckon Dinah's age at 16, placing her birth in the 14th year of Jacob's service.)
(cf. Gen 30:24). In the interim between Dinah's seduction and the sale of Joseph there occurred nothing but Jacob's journey from Shechem to Bethel and thence to Ephratah, in the neighbourhood of which Benjamin was born and Rachel died, and his arrival in Hebron (Gen 35). This may all have taken place within a single year. Jacob was till at Hebron, when Joseph was sent to Shechem and sold by his brethren (Gen 37:14); and Isaac's death did not happen for 12 years afterwards, although it is mentioned in connection with the account of Jacob's arrival at Hebron (Gen 35:27.).
Geneva 1599
34:1 And Dinah the daughter of Leah, which she bare unto Jacob, (a) went out to see the daughters of the land.
(a) This example teaches us that too much liberty is not to be given to youth.
John Gill
34:1 And Dinah the daughter of Leah, which she bare unto Jacob,....
Who is supposed to be at this time about fourteen or fifteen years of age: for that she was but about nine or ten years old is not to be credited, as some compute it (z): she is observed to be the daughter of Leah, partly that the following miscarriage might bring to mind her forwardness to intrude herself into Jacob's bed, and be a rebuke unto her; and partly to account for Simeon and Levi being so active in revenging her abuse, they being Leah's sons: of Dinah it is said, that she
went out to see the daughters of the land; of the land of Canaan, to visit them, and contract an acquaintance with them; and she having no sisters to converse with at home, it might be a temptation to her to go abroad. According to the Targum of Jonathan, she went to see the manners, customs, and fashions of the women of that country, to learn them, as the Septuagint version renders the word; or to see their habit and dress, and how they ornamented themselves, as Josephus (a) observes; and who also says it was a festival day at Shechem, and therefore very probably many of the young women of the country round about might come thither on that occasion; and who being dressed in their best clothes would give Dinah a good opportunity of seeing and observing their fashions; and which, with the diversions of the season, and shows to be seen, allured Dinah to go out of her mother's tent into the city, to gratify her curiosity. Aben Ezra's note is, that she went of herself, that is, without the leave of either of her parents: according to other Jewish writers (b) there was a snare laid for her by Shechem, who observing that Jacob's daughter dwelt in tents, and did not go abroad, he brought damsels out of the city dancing and playing on timbrels; and Dinah went forth to see them playing, and he took her, and lay with her, as follows.
(z) R. Ganz. Tzemach David, par. l. fol. 6. 2. (a) Antiqu. l. 1. c. 21. sect. 1. (b) Pirke Eliezer, c. 38. fol. 42. 2.
John Wesley
34:1 Dinah was then about fifteen or sixteen years of age when she went out to see the daughters of the land - Probably on some public day. She went to see; yet that was not all, she went to be seen too: she went to see the daughters of the land, but it may be with some thoughts of the sons of the land too.
Robert Jamieson, A. R. Fausset and David Brown
34:1 THE DISHONOR OF DINAH. (Gen. 34:1-31)
Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
34:234:2: Եւ ետես զնա Սիւքեմ որդի Եմովրա Քոռեցի, որ իշխանն էր երկրին. եւ ա՛ռ զնա, եւ ննջեաց ընդ նմա. եւ տառապեցո՛յց զնա։
2 Նրան տեսաւ քոռեցի Եմորի որդի Սիւքեմը, որը երկրի իշխանն էր, առեւանգեց նրան, պառկեց նրա հետ եւ պղծեց նրան:
2 Ու այն երկրին իշխանը Խեւացի Եմովրի որդին Սիւքէմ տեսաւ զանիկա եւ առաւ ու պառկեցաւ անոր հետ ու պղծեց զանիկա։
Եւ ետես զնա Սիւքեմ որդի Եմովրայ [474]Քոռեցի, որ իշխանն էր երկրին, եւ առ զնա, եւ ննջեաց ընդ նմա, եւ տառապեցոյց զնա:

34:2: Եւ ետես զնա Սիւքեմ որդի Եմովրա Քոռեցի, որ իշխանն էր երկրին. եւ ա՛ռ զնա, եւ ննջեաց ընդ նմա. եւ տառապեցո՛յց զնա։
2 Նրան տեսաւ քոռեցի Եմորի որդի Սիւքեմը, որը երկրի իշխանն էր, առեւանգեց նրան, պառկեց նրա հետ եւ պղծեց նրան:
2 Ու այն երկրին իշխանը Խեւացի Եմովրի որդին Սիւքէմ տեսաւ զանիկա եւ առաւ ու պառկեցաւ անոր հետ ու պղծեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
34:22: И увидел ее Сихем, сын Еммора Евеянина, князя земли той, и взял ее, и спал с нею, и сделал ей насилие.
34:2 καὶ και and; even εἶδεν ειδω realize; have idea αὐτὴν αυτος he; him Συχεμ συχεμ Sychem; Sikhem ὁ ο the υἱὸς υιος son Εμμωρ εμμωρ Hemmōr; Emmor ὁ ο the Χορραῖος χορραιος the ἄρχων αρχων ruling; ruler τῆς ο the γῆς γη earth; land καὶ και and; even λαβὼν λαμβανω take; get αὐτὴν αυτος he; him ἐκοιμήθη κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even ἐταπείνωσεν ταπεινοω humble; bring low αὐτήν αυτος he; him
34:2 וַ wa וְ and יַּ֨רְא yyˌar ראה see אֹתָ֜הּ ʔōṯˈāh אֵת [object marker] שְׁכֶ֧ם šᵊḵˈem שְׁכֶם Shechem בֶּן־ ben- בֵּן son חֲמֹ֛ור ḥᵃmˈôr חֲמֹור Hamor הַֽ hˈa הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite נְשִׂ֣יא nᵊśˈî נָשִׂיא chief הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] וַ wa וְ and יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] וַ wa וְ and יְעַנֶּֽהָ׃ yᵊʕannˈehā ענה be lowly
34:2. quam cum vidisset Sychem filius Emor Evei princeps terrae illius adamavit et rapuit et dormivit cum illa vi opprimens virginemAnd when Sichem the son of Hemor the Hevite, the prince of that land, saw her, he was in love with her: and took her away, and lay with her, ravishing the virgin.
2. And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.
34:2. And when Shechem, the son of Hamor the Hivite, the leader of that land, had seen her, he fell in love with her. And so he seized her and slept with her, overwhelming the virgin by force.
34:2. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her:

2: И увидел ее Сихем, сын Еммора Евеянина, князя земли той, и взял ее, и спал с нею, и сделал ей насилие.
34:2
καὶ και and; even
εἶδεν ειδω realize; have idea
αὐτὴν αυτος he; him
Συχεμ συχεμ Sychem; Sikhem
ο the
υἱὸς υιος son
Εμμωρ εμμωρ Hemmōr; Emmor
ο the
Χορραῖος χορραιος the
ἄρχων αρχων ruling; ruler
τῆς ο the
γῆς γη earth; land
καὶ και and; even
λαβὼν λαμβανω take; get
αὐτὴν αυτος he; him
ἐκοιμήθη κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
ἐταπείνωσεν ταπεινοω humble; bring low
αὐτήν αυτος he; him
34:2
וַ wa וְ and
יַּ֨רְא yyˌar ראה see
אֹתָ֜הּ ʔōṯˈāh אֵת [object marker]
שְׁכֶ֧ם šᵊḵˈem שְׁכֶם Shechem
בֶּן־ ben- בֵּן son
חֲמֹ֛ור ḥᵃmˈôr חֲמֹור Hamor
הַֽ hˈa הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
נְשִׂ֣יא nᵊśˈî נָשִׂיא chief
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
וַ wa וְ and
יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
וַ wa וְ and
יְעַנֶּֽהָ׃ yᵊʕannˈehā ענה be lowly
34:2. quam cum vidisset Sychem filius Emor Evei princeps terrae illius adamavit et rapuit et dormivit cum illa vi opprimens virginem
And when Sichem the son of Hemor the Hevite, the prince of that land, saw her, he was in love with her: and took her away, and lay with her, ravishing the virgin.
34:2. And when Shechem, the son of Hamor the Hivite, the leader of that land, had seen her, he fell in love with her. And so he seized her and slept with her, overwhelming the virgin by force.
34:2. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Сихем, владетельный принц города, который от него получил и самое имя (ср. 4:17), воспламенился любовью к девушке и под влиянием страсти совершил насилие над нею. Не исключительно, что животной похотью, которая по удовлетворении переходит в противоположное чувство ненависти (ср. 2: Цар 13:14–15), страсть Сихема не была. Напротив, он имел намерение вступить с нею в супружество и этой мыслью успокаивал и утешал Дину («говорил по сердцу», ср. 50:21; Руфь 2:13).

Брачное предложение его Иакову и братьям Дины.
Adam Clarke: Commentary on the Bible - 1831
34:2: Prince of the country - i.e., Hamor was prince; Shechem was the son of the prince or chief. Our version appears to represent Shechem as prince, but his father was the chief of the country. See Gen 34:6, Gen 34:8, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: Shechem: Gen 10:17, Gen 33:19
saw her: Gen 6:2, Gen 39:6, Gen 39:7; Jdg 14:1; Sa2 11:2; Job 31:1, Job 31:9; Pro 13:20; Mat 5:28
took her: Gen 20:2
defiled her: Heb. humbled her, Deu 21:14, Deu 22:24, Deu 22:29; Jdg 19:24, Jdg 19:25; Eze 22:10, Eze 22:11
John Gill
34:2 And when Shechem the son of Hamor,.... From whom the city had its name, near which Jacob and his family now were:
the Hivite, prince of the country; Hamor was an Hivite, which was one of the nations of the land of Canaan, and this man was the prince or a principal man of that nation, as well as of Shechem. Josephus (c) calls him a king: when the son of this man
saw her; that is, Dinah, what a beautiful person she was, and was enamoured with her:
he took her: by force, as the Targum of Jonathan:
and lay with her, and defiled her; or "humbled" or "afflicted her" (d); and it is a rule with the Jews, that every such act, which is done by force, is called an humiliation and affliction (e): the child begotten in this act of fornication is said (f) by them to be Asenath, who was had into Egypt, and brought up by Potipherah's wife as her daughter, and afterwards married to Joseph, Gen 41:45.
(c) Ut supra. (Antiqu. l. 1. c. 21. sect. 1.) (d) , Sept. & afflixit eam, Pagninus, Montanus. (e) Gerundensis apud Munster, & Drusium in loc. (f) Pirke Eliezer, ut supra. (c. 33. fol. 42. 2.)
34:334:3: Եւ ո՛ւշ եդեալ Դինայի դստերն Յակոբայ՝ սիրեաց զկոյսն, եւ խօսեցաւ ըստ մտաց կուսին։
3 Սիւքեմը, ամբողջ հոգով կապուելով Յակոբի դուստր Դինայի հետ, սիրեց աղջկան եւ քաղցրութեամբ խօսեց նրա հետ:
3 Անոր հոգին Յակոբին Դինա աղջկանը յարեցաւ ու սիրեց աղջիկը եւ աղջկան քաղցրութեամբ* խօսեցաւ։
Եւ ուշ եդեալ Դինայի դստերն Յակոբայ` սիրեաց զկոյսն, եւ խօսեցաւ ըստ մտաց կուսին:

34:3: Եւ ո՛ւշ եդեալ Դինայի դստերն Յակոբայ՝ սիրեաց զկոյսն, եւ խօսեցաւ ըստ մտաց կուսին։
3 Սիւքեմը, ամբողջ հոգով կապուելով Յակոբի դուստր Դինայի հետ, սիրեց աղջկան եւ քաղցրութեամբ խօսեց նրա հետ:
3 Անոր հոգին Յակոբին Դինա աղջկանը յարեցաւ ու սիրեց աղջիկը եւ աղջկան քաղցրութեամբ* խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:33: И прилепилась душа его в Дине, дочери Иакова, и он полюбил девицу и говорил по сердцу девицы.
34:3 καὶ και and; even προσέσχεν προσεχω pay attention; beware τῇ ο the ψυχῇ ψυχη soul Δινας δινα the θυγατρὸς θυγατηρ daughter Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἠγάπησεν αγαπαω love τὴν ο the παρθένον παρθενος virginal; virgin καὶ και and; even ἐλάλησεν λαλεω talk; speak κατὰ κατα down; by τὴν ο the διάνοιαν διανοια mind; intention τῆς ο the παρθένου παρθενος virginal; virgin αὐτῇ αυτος he; him
34:3 וַ wa וְ and תִּדְבַּ֣ק ttiḏbˈaq דבק cling, cleave to נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul בְּ bᵊ בְּ in דִינָ֖ה ḏînˌā דִּינָה Dinah בַּֽת־ bˈaṯ- בַּת daughter יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יֶּֽאֱהַב֙ yyˈeʔᵉhav אהב love אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the נַּעֲרָ֔ nnaʕᵃrˈā נַעֲרָה girl וַ wa וְ and יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak עַל־ ʕal- עַל upon לֵ֥ב lˌēv לֵב heart הַֽ hˈa הַ the נַּעֲרָֽ׃ nnaʕᵃrˈā נַעֲרָה girl
34:3. et conglutinata est anima eius cum ea tristemque blanditiis delinivitAnd his soul was fast knit unto her, and whereas she was sad, he comforted her with sweet words.
3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.
34:3. And his soul was closely bound to her, and, since she was sorrowful, he soothed her with flattery.
34:3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.
And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel:

3: И прилепилась душа его в Дине, дочери Иакова, и он полюбил девицу и говорил по сердцу девицы.
34:3
καὶ και and; even
προσέσχεν προσεχω pay attention; beware
τῇ ο the
ψυχῇ ψυχη soul
Δινας δινα the
θυγατρὸς θυγατηρ daughter
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἠγάπησεν αγαπαω love
τὴν ο the
παρθένον παρθενος virginal; virgin
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κατὰ κατα down; by
τὴν ο the
διάνοιαν διανοια mind; intention
τῆς ο the
παρθένου παρθενος virginal; virgin
αὐτῇ αυτος he; him
34:3
וַ wa וְ and
תִּדְבַּ֣ק ttiḏbˈaq דבק cling, cleave to
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
בְּ bᵊ בְּ in
דִינָ֖ה ḏînˌā דִּינָה Dinah
בַּֽת־ bˈaṯ- בַּת daughter
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יֶּֽאֱהַב֙ yyˈeʔᵉhav אהב love
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
נַּעֲרָ֔ nnaʕᵃrˈā נַעֲרָה girl
וַ wa וְ and
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
עַל־ ʕal- עַל upon
לֵ֥ב lˌēv לֵב heart
הַֽ hˈa הַ the
נַּעֲרָֽ׃ nnaʕᵃrˈā נַעֲרָה girl
34:3. et conglutinata est anima eius cum ea tristemque blanditiis delinivit
And his soul was fast knit unto her, and whereas she was sad, he comforted her with sweet words.
34:3. And his soul was closely bound to her, and, since she was sorrowful, he soothed her with flattery.
34:3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
34:3: Spake kindly unto the damsel - Literally, he spake to the heart of the damsel - endeavored to gain her affections, and to reconcile her to her disgrace. It appears sufficiently evident from this and the preceding verse that there had been no consent on the part of Dinah, that the whole was an act of violence, and that she was now detained by force in the house of Shechem. Here she was found when Simeon and Levi sacked the city, Gen 34:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: soul: Rut 1:14; Sa1 18:1
kindly unto the damsel: Heb. to the heart of the damsel, Sa2 19:7; Ch2 30:22; Isa 40:2; Hos 2:14 *marg.
Carl Friedrich Keil and Franz Delitzsch
34:3
Shechem "loved the girl, and spoke to her heart;" i.e., he sought to comfort her by the promise of a happy marriage, and asked his father to obtain her for him as a wife.
John Gill
34:3 And his soul clave unto Dinah the daughter of Jacob,.... His inclination was to her, she was always in his thoughts; it was not a mere lustful desire that was suddenly raised, and soon over, but a constant and continued affection he bore to her, as follows:
and he loved the damsel; sincerely and heartily:
and spake kindly unto the damsel; or "to the heart" (g) of her, such things as tended to comfort her, she being sad and sorrowful; or to soften her mind towards him, and take off the resentment of it to him, because of the injury he had done her, and to gain her good will and affection, and her consent to marry him; professing great love to her, promising her great things, what worldly grandeur and honour she would be advanced to, and how kindly he would behave towards her; which might take with her, and incline her to yield to his motion, which having obtained, he took the following method.
(g) "ad cor", Pagninus, Vatablus, Drusius, Schmidt; super cor, Montanus, Munster; "cordi", Junius & Tremellius, Piscator.
34:434:4: Եւ խօսեցաւ Սիւքեմ ընդ Եմովրայ հօր իւրոյ՝ եւ ասէ. Ա՛ռ դու ինձ զաղջիկս զայս կնութեան[309]։ [309] Ոմանք. Ընդ Եմովրայ հօր իւրում։
4 Սիւքեմը, դիմելով իր հայր Եմորին, ասաց. «Այս աղջկան ինձ համար կնութեան ա՛ռ»:
4 Սիւքէմ իր հօրը Եմովրին ըսաւ. «Այս աղջիկը ինծի կին առ»։
Եւ խօսեցաւ Սիւքեմ ընդ Եմովրայ հօր իւրոյ եւ ասէ. Առ դու ինձ զաղջիկս զայս կնութեան:

34:4: Եւ խօսեցաւ Սիւքեմ ընդ Եմովրայ հօր իւրոյ՝ եւ ասէ. Ա՛ռ դու ինձ զաղջիկս զայս կնութեան[309]։
[309] Ոմանք. Ընդ Եմովրայ հօր իւրում։
4 Սիւքեմը, դիմելով իր հայր Եմորին, ասաց. «Այս աղջկան ինձ համար կնութեան ա՛ռ»:
4 Սիւքէմ իր հօրը Եմովրին ըսաւ. «Այս աղջիկը ինծի կին առ»։
zohrab-1805▾ eastern-1994▾ western am▾
34:44: И сказал Сихем Еммору, отцу своему, говоря: возьми мне эту девицу в жену.
34:4 εἶπεν επω say; speak δὲ δε though; while Συχεμ συχεμ Sychem; Sikhem πρὸς προς to; toward Εμμωρ εμμωρ Hemmōr; Emmor τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him λέγων λεγω tell; declare λαβέ λαμβανω take; get μοι μοι me τὴν ο the παιδίσκην παιδισκη girl; maid ταύτην ουτος this; he εἰς εις into; for γυναῖκα γυνη woman; wife
34:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem אֶל־ ʔel- אֶל to חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor אָבִ֖יו ʔāvˌiʸw אָב father לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say קַֽח־ qˈaḥ- לקח take לִ֛י lˈî לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּלְדָּ֥ה yyaldˌā יַלְדָּה girl הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:4. et pergens ad Emor patrem suum accipe mihi inquit puellam hanc coniugemAnd going to Hemor his father, he said: Get me this damsel to wife.
4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
34:4. And going on to Hamor, his father, he said, “Obtain this girl for me as a mate.”
34:4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
And Shechem spake unto his father Hamor, saying, Get me this damsel to wife:

4: И сказал Сихем Еммору, отцу своему, говоря: возьми мне эту девицу в жену.
34:4
εἶπεν επω say; speak
δὲ δε though; while
Συχεμ συχεμ Sychem; Sikhem
πρὸς προς to; toward
Εμμωρ εμμωρ Hemmōr; Emmor
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
λαβέ λαμβανω take; get
μοι μοι me
τὴν ο the
παιδίσκην παιδισκη girl; maid
ταύτην ουτος this; he
εἰς εις into; for
γυναῖκα γυνη woman; wife
34:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
אֶל־ ʔel- אֶל to
חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor
אָבִ֖יו ʔāvˌiʸw אָב father
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
קַֽח־ qˈaḥ- לקח take
לִ֛י lˈî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּלְדָּ֥ה yyaldˌā יַלְדָּה girl
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:4. et pergens ad Emor patrem suum accipe mihi inquit puellam hanc coniugem
And going to Hemor his father, he said: Get me this damsel to wife.
34:4. And going on to Hamor, his father, he said, “Obtain this girl for me as a mate.”
34:4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Сихем обратился с просьбой об устроении этого брака к отцу своему Еммору, Дину же, по-видимому, продолжал держать у себя в доме. Иаков с печалью услышал о бесчестии дочери, но из боязни пред Еммором и Сихемом не решался предпринять что-либо без сыновей своих, единоутробных с Диной, которых, как таковых, чувствительнее всего затрагивал позор их сестры (ср. 24:50: и д.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:4: Gen 21:21; Jdg 14:2; Sa2 13:13
Geneva 1599
34:4 And Shechem spake unto his father Hamor, saying, (b) Get me this damsel to wife.
(b) This proves that the consent of parents is required in marriage, seeing that even the infidels observed it as a necessary thing.
John Gill
34:4 And Shechem spake unto his father Hamor,.... And told him the whole affair, at least what a strong affection he had for Dinah:
saying, get me this damsel to wife; by which he meant not only that he would give his consent that he might marry her, but that he would get her parents' consent unto it, and settle the matter with them; by which it appears how early, and that even among Heathen nations, consent of parents on both sides was judged necessary to marriage. It seems by this as if Dinah was now detained in the house of Hamor or Shechem, and was upon the spot, or near at hand, when Shechem addressed his father about her, see Gen 34:26.
34:534:5: Եւ լուաւ Յակոբ եթէ պղծեաց որդի Եմովրայ զԴինա զդուստր իւր։ Եւ որդիք նորա էին ՚ի խաշինս ՚ի դաշտի. լո՛ւռ եղեւ Յակոբ մինչեւ եկին նոքա[310]։ [310] Այլք. ԶԴինա զդուստր նորա։
5 Յակոբն իմացաւ, որ Եմորի որդին պղծել է իր դուստր Դինային: Այդ ժամանակ իր որդիները դաշտում՝ անասունների մօտ էին: Յակոբը լուռ մնաց մինչեւ նրանց գալը:
5 Յակոբ լսեց, որ անիկա իր Դինա աղջիկը պղծեց. բայց իր որդիները իր հօտերուն հետ դաշտն էին ու մինչեւ անոնց գալը Յակոբ լուռ կեցաւ։
Եւ լուաւ Յակոբ եթէ պղծեաց որդի Եմովրայ զԴինա զդուստր իւր. եւ որդիք նորա էին ի խաշինս ի դաշտի. լուռ եղեւ Յակոբ մինչեւ եկին նոքա:

34:5: Եւ լուաւ Յակոբ եթէ պղծեաց որդի Եմովրայ զԴինա զդուստր իւր։ Եւ որդիք նորա էին ՚ի խաշինս ՚ի դաշտի. լո՛ւռ եղեւ Յակոբ մինչեւ եկին նոքա[310]։
[310] Այլք. ԶԴինա զդուստր նորա։
5 Յակոբն իմացաւ, որ Եմորի որդին պղծել է իր դուստր Դինային: Այդ ժամանակ իր որդիները դաշտում՝ անասունների մօտ էին: Յակոբը լուռ մնաց մինչեւ նրանց գալը:
5 Յակոբ լսեց, որ անիկա իր Դինա աղջիկը պղծեց. բայց իր որդիները իր հօտերուն հետ դաշտն էին ու մինչեւ անոնց գալը Յակոբ լուռ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:55: Иаков слышал, что [сын Емморов] обесчестил Дину, дочь его, но как сыновья его были со скотом его в поле, то Иаков молчал, пока не пришли они.
34:5 Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἤκουσεν ακουω hear ὅτι οτι since; that ἐμίανεν μιαινω taint; defile ὁ ο the υἱὸς υιος son Εμμωρ εμμωρ Hemmōr; Emmor Διναν δινα the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him οἱ ο the δὲ δε though; while υἱοὶ υιος son αὐτοῦ αυτος he; him ἦσαν ειμι be μετὰ μετα with; amid τῶν ο the κτηνῶν κτηνος livestock; animal αὐτοῦ αυτος he; him ἐν εν in τῷ ο the πεδίῳ πεδιον though; while Ιακωβ ιακωβ Iakōb; Iakov ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go αὐτούς αυτος he; him
34:5 וְ wᵊ וְ and יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob שָׁמַ֗ע šāmˈaʕ שׁמע hear כִּ֤י kˈî כִּי that טִמֵּא֙ ṭimmˌē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] דִּינָ֣ה dînˈā דִּינָה Dinah בִתֹּ֔ו vittˈô בַּת daughter וּ û וְ and בָנָ֛יו vānˈāʸw בֵּן son הָי֥וּ hāyˌû היה be אֶת־ ʔeṯ- אֵת together with מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and הֶחֱרִ֥שׁ heḥᵉrˌiš חרשׁ be deaf יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob עַד־ ʕaḏ- עַד unto בֹּאָֽם׃ bōʔˈām בוא come
34:5. quod cum audisset Iacob absentibus filiis et in pastu occupatis pecorum siluit donec redirentBut when Jacob had heard this, his sons being absent, and employed in feeding the cattle, he held his peace till they came back.
5. Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field: and Jacob held his peace until they came.
34:5. But when Jacob had heard this, since his sons were absent and he was occupied in pasturing the cattle, he remained silent until they came back.
34:5. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come:

5: Иаков слышал, что [сын Емморов] обесчестил Дину, дочь его, но как сыновья его были со скотом его в поле, то Иаков молчал, пока не пришли они.
34:5
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἤκουσεν ακουω hear
ὅτι οτι since; that
ἐμίανεν μιαινω taint; defile
ο the
υἱὸς υιος son
Εμμωρ εμμωρ Hemmōr; Emmor
Διναν δινα the
θυγατέρα θυγατηρ daughter
αὐτοῦ αυτος he; him
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἦσαν ειμι be
μετὰ μετα with; amid
τῶν ο the
κτηνῶν κτηνος livestock; animal
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
πεδίῳ πεδιον though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
αὐτούς αυτος he; him
34:5
וְ wᵊ וְ and
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
שָׁמַ֗ע šāmˈaʕ שׁמע hear
כִּ֤י kˈî כִּי that
טִמֵּא֙ ṭimmˌē טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
דִּינָ֣ה dînˈā דִּינָה Dinah
בִתֹּ֔ו vittˈô בַּת daughter
וּ û וְ and
בָנָ֛יו vānˈāʸw בֵּן son
הָי֥וּ hāyˌû היה be
אֶת־ ʔeṯ- אֵת together with
מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
הֶחֱרִ֥שׁ heḥᵉrˌiš חרשׁ be deaf
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
עַד־ ʕaḏ- עַד unto
בֹּאָֽם׃ bōʔˈām בוא come
34:5. quod cum audisset Iacob absentibus filiis et in pastu occupatis pecorum siluit donec redirent
But when Jacob had heard this, his sons being absent, and employed in feeding the cattle, he held his peace till they came back.
34:5. But when Jacob had heard this, since his sons were absent and he was occupied in pasturing the cattle, he remained silent until they came back.
34:5. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: now his: Gen 30:35, Gen 37:13, Gen 37:14; Sa1 10:27, Sa1 16:11, Sa1 17:15; Sa2 13:22; Luk 15:25, Luk 15:29
held: Lev 10:3; Psa 39:9
Carl Friedrich Keil and Franz Delitzsch
34:5
When Jacob heard of the seduction of his daughter, "he was silent," i.e., he remained quiet, without taking any active proceedings (ex. Gen 14:14; 2Kings 19:11) until his sons came from the field. When they heard of it, they were grieved and burned with wrath at the disgrace. טמּא to defile = to dishonour, disgrace, because it was an uncircumcised man who had seduced her. "Because he had wrought folly in Israel, by lying with Jacob's daughter." "To work folly" was a standing phrase for crimes against the honour and calling of Israel as the people of God, especially for shameful sins of the flesh (Deut 22:21; Judg 20:10; 2Kings 13:2, etc.); but it was also applied to other great sins (Josh 7:15). As Jacob had become Israel, the seduction of his daughter was a crime against Israel, which is called folly, inasmuch as the relation of Israel to God was thereby ignored (Ps 14:1). "And this ought not to be done:" יעשׂה potentialis as in Gen 20:9. - Hamor went to Jacob to ask for his daughter (Gen 34:6); but Jacob's sons reached home at the same time (Gen 34:7), so that Hamor spoke to them (Jacob and his sons). To attain his object Hamor proposed a further intermarriage, unrestricted movement on their part in the land, and that they should dwell there, trade (ἐμπορεύεσθαι), and secure possessions (נאחז settle down securely, as in Gen 47:27). Shechem also offered (Gen 34:11, Gen 34:12) to give anything they might ask in the form of dowry (מהר not purchase-money, but the usual gift made to the bride, vid., Gen 24:53) and presents (for the brothers and mother), if they would only give him the damsel.
John Gill
34:5 And Jacob heard that he had defiled Dinah his daughter,.... That is, that Shechem had defiled her; the report of this was brought him very probably by one of the maids which attended her to the city; for it was hardly to be thought that she should go thither alone, and which must be very distressing to Jacob to hear of: this was his first affliction in his own family, but it was not the only one, nor the last, others quickly followed:
now his sons were with his cattle in the field; he had bought, or in some other hired by him for his cattle, feeding and keeping them, being arrived to an age fit for such service; here they were when the above report was brought to Jacob:
and Jacob held his peace until they were come; neither murmuring at the providence, but patiently bearing the chastisement; nor reflecting upon Leah for letting Dinah go out, or not keeping a proper watch over her; nor saying anything of it to any in the family; nor expressing his displeasure at Shechem, nor vowing revenge on him for it, nor taking any step towards it until his sons were come home from the field; with whom he chose to advise, and whose assistance he would want, if it was judged necessary to use force to get Dinah out of the hands of Shechem, or to avenge the injury done her.
Robert Jamieson, A. R. Fausset and David Brown
34:5 Jacob held his peace--Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves--they are the guardians of a sister's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah [Gen 34:25], appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations.
34:634:6: Եւ ե՛լ Եմովր հայր Սիւքեմայ առ Յակոբ խօսել ընդ նմա։
6 Սիւքեմի հայր Եմորը գնաց Յակոբի մօտ՝ հետը խօսելու:
6 Սիւքէմին հայրը՝ Եմովր՝ գնաց Յակոբին, որպէս զի անոր հետ խօսի։
Եւ ել Եմովր հայր Սիւքեմայ առ Յակոբ խօսել ընդ նմա:

34:6: Եւ ե՛լ Եմովր հայր Սիւքեմայ առ Յակոբ խօսել ընդ նմա։
6 Սիւքեմի հայր Եմորը գնաց Յակոբի մօտ՝ հետը խօսելու:
6 Սիւքէմին հայրը՝ Եմովր՝ գնաց Յակոբին, որպէս զի անոր հետ խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
34:66: И вышел Еммор, отец Сихемов, к Иакову, поговорить с ним.
34:6 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Εμμωρ εμμωρ Hemmōr; Emmor ὁ ο the πατὴρ πατηρ father Συχεμ συχεμ Sychem; Sikhem πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov λαλῆσαι λαλεω talk; speak αὐτῷ αυτος he; him
34:6 וַ wa וְ and יֵּצֵ֛א yyēṣˈē יצא go out חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor אֲבִֽי־ ʔᵃvˈî- אָב father שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak אִתֹּֽו׃ ʔittˈô אֵת together with
34:6. egresso autem Emor patre Sychem ut loqueretur ad IacobAnd when Hemor the father of Sichem was come out to speak to Jacob,
6. And Hamor the father of Shechem went out unto Jacob to commune with him.
34:6. Then, when Hamor, the father of Shechem, had gone out to speak to Jacob,
34:6. And Hamor the father of Shechem went out unto Jacob to commune with him.
And Hamor the father of Shechem went out unto Jacob to commune with him:

6: И вышел Еммор, отец Сихемов, к Иакову, поговорить с ним.
34:6
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Εμμωρ εμμωρ Hemmōr; Emmor
ο the
πατὴρ πατηρ father
Συχεμ συχεμ Sychem; Sikhem
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
λαλῆσαι λαλεω talk; speak
αὐτῷ αυτος he; him
34:6
וַ wa וְ and
יֵּצֵ֛א yyēṣˈē יצא go out
חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor
אֲבִֽי־ ʔᵃvˈî- אָב father
שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
אִתֹּֽו׃ ʔittˈô אֵת together with
34:6. egresso autem Emor patre Sychem ut loqueretur ad Iacob
And when Hemor the father of Sichem was come out to speak to Jacob,
34:6. Then, when Hamor, the father of Shechem, had gone out to speak to Jacob,
34:6. And Hamor the father of Shechem went out unto Jacob to commune with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-24: Treachery of Dinah's Brethren.B. C. 1732.
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 (v. 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, 2 Sam. xiii. 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, v. 11, 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, v. 9, 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 (v. 14); and therefore, if you will be circumcised, then we will become one people with you," v. 15, 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.
Albert Barnes: Notes on the Bible - 1834
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 pRev_ious 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.
John Gill
34:6 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.
Robert Jamieson, A. R. Fausset and David Brown
34:6 Hamor--that is, "ass"; and it is a striking proof of the very different ideas which, in the East, are associated with that animal, which there appears sprightly, well proportioned, and of great activity. This chief is called Emmor (Acts 7:16).
34:734:7: Եկին եւ որդիքն Յակոբայ ՚ի դաշտէ։ Իբրեւ լուան ստրջացա՛ն արքն, եւ տրտմութիւն էր նոցա յոյժ. զի խայտառակութիւն արար յԻսրայէլի, մտանելով առ դուստրն Յակոբայ. եւ ո՛չ այնպէս վճարիցի։
7 Դաշտից եկան նաեւ Յակոբի որդիները: Երբ տղամարդիկ իմացան կատարուածի մասին, զայրացան: Նրանք շատ տխրեցին, որովհետեւ Սիւքեմը, Յակոբի դստեր ծոցը մտնելով, մեծ նախատինք էր հասցրել Իսրայէլին: Դա չպէտք է լինէր:
7 Յակոբին որդիները լսածնուն պէս՝ դաշտէն եկան. զայրացան ու խիստ բարկացան. քանզի ան Յակոբին աղջկանը հետ պառկելով՝ Իսրայէլի մէջ անզգամութիւն ըրաւ, որ այսպէս ըլլալու չէր։
Եկին եւ որդիքն Յակոբայ ի դաշտէ. իբրեւ լուան, ստրջացան արքն, եւ տրտմութիւն էր նոցա յոյժ. զի խայտառակութիւն արար յԻսրայելի, մտանելով առ դուստրն Յակոբայ, եւ ոչ այնպէս վճարիցի:

34:7: Եկին եւ որդիքն Յակոբայ ՚ի դաշտէ։ Իբրեւ լուան ստրջացա՛ն արքն, եւ տրտմութիւն էր նոցա յոյժ. զի խայտառակութիւն արար յԻսրայէլի, մտանելով առ դուստրն Յակոբայ. եւ ո՛չ այնպէս վճարիցի։
7 Դաշտից եկան նաեւ Յակոբի որդիները: Երբ տղամարդիկ իմացան կատարուածի մասին, զայրացան: Նրանք շատ տխրեցին, որովհետեւ Սիւքեմը, Յակոբի դստեր ծոցը մտնելով, մեծ նախատինք էր հասցրել Իսրայէլին: Դա չպէտք է լինէր:
7 Յակոբին որդիները լսածնուն պէս՝ դաշտէն եկան. զայրացան ու խիստ բարկացան. քանզի ան Յակոբին աղջկանը հետ պառկելով՝ Իսրայէլի մէջ անզգամութիւն ըրաւ, որ այսպէս ըլլալու չէր։
zohrab-1805▾ eastern-1994▾ western am▾
34:77: Сыновья же Иакова пришли с поля, и когда услышали, то огорчились мужи те и воспылали гневом, потому что бесчестие сделал он Израилю, переспав с дочерью Иакова, а так не надлежало делать.
34:7 οἱ ο the δὲ δε though; while υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov ἦλθον ερχομαι come; go ἐκ εκ from; out of τοῦ ο the πεδίου πεδιον as; how δὲ δε though; while ἤκουσαν ακουω hear κατενύχθησαν κατανυσσω pierce to οἱ ο the ἄνδρες ανηρ man; husband καὶ και and; even λυπηρὸν λυπηρος be αὐτοῖς αυτος he; him σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἄσχημον ασχημων indecent ἐποίησεν ποιεω do; make ἐν εν in Ισραηλ ισραηλ.1 Israel κοιμηθεὶς κοιμαω doze; fall asleep μετὰ μετα with; amid τῆς ο the θυγατρὸς θυγατηρ daughter Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οὐχ ου not οὕτως ουτως so; this way ἔσται ειμι be
34:7 וּ û וְ and בְנֵ֨י vᵊnˌê בֵּן son יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob בָּ֤אוּ bˈāʔû בוא come מִן־ min- מִן from הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field כְּ kᵊ כְּ as שָׁמְעָ֔ם šomʕˈām שׁמע hear וַ wa וְ and יִּֽתְעַצְּבוּ֙ yyˈiṯʕaṣṣᵊvû עצב hurt הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יִּ֥חַר yyˌiḥar חרה be hot לָהֶ֖ם lāhˌem לְ to מְאֹ֑ד mᵊʔˈōḏ מְאֹד might כִּֽי־ kˈî- כִּי that נְבָלָ֞ה nᵊvālˈā נְבָלָה stupidity עָשָׂ֣ה ʕāśˈā עשׂה make בְ vᵊ בְּ in יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to שְׁכַּב֙ šᵊkkˌav שׁכב lie down אֶת־ ʔeṯ- אֵת together with בַּֽת־ bˈaṯ- בַּת daughter יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus לֹ֥א lˌō לֹא not יֵעָשֶֽׂה׃ yēʕāśˈeh עשׂה make
34:7. ecce filii eius veniebant de agro auditoque quod acciderat irati sunt valde eo quod foedam rem esset operatus in Israhel et violata filia Iacob rem inlicitam perpetrassetBehold his sons came from the field: and hearing what had passed, they were exceeding angry, because he had done a foul thing in Israel, and committed an unlawful act, in ravishing Jacob's daughter,
7. And the sons of Jacob came in from 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.
34:7. behold, his sons arrived from the field. And hearing what had happened, they were very angry, because he had done a filthy thing in Israel and, in violating a daughter of Jacob, had perpetrated an unlawful act.
34:7. 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.
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:

7: Сыновья же Иакова пришли с поля, и когда услышали, то огорчились мужи те и воспылали гневом, потому что бесчестие сделал он Израилю, переспав с дочерью Иакова, а так не надлежало делать.
34:7
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
ἦλθον ερχομαι come; go
ἐκ εκ from; out of
τοῦ ο the
πεδίου πεδιον as; how
δὲ δε though; while
ἤκουσαν ακουω hear
κατενύχθησαν κατανυσσω pierce to
οἱ ο the
ἄνδρες ανηρ man; husband
καὶ και and; even
λυπηρὸν λυπηρος be
αὐτοῖς αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἄσχημον ασχημων indecent
ἐποίησεν ποιεω do; make
ἐν εν in
Ισραηλ ισραηλ.1 Israel
κοιμηθεὶς κοιμαω doze; fall asleep
μετὰ μετα with; amid
τῆς ο the
θυγατρὸς θυγατηρ daughter
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
οὐχ ου not
οὕτως ουτως so; this way
ἔσται ειμι be
34:7
וּ û וְ and
בְנֵ֨י vᵊnˌê בֵּן son
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
בָּ֤אוּ bˈāʔû בוא come
מִן־ min- מִן from
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
כְּ kᵊ כְּ as
שָׁמְעָ֔ם šomʕˈām שׁמע hear
וַ wa וְ and
יִּֽתְעַצְּבוּ֙ yyˈiṯʕaṣṣᵊvû עצב hurt
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יִּ֥חַר yyˌiḥar חרה be hot
לָהֶ֖ם lāhˌem לְ to
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
כִּֽי־ kˈî- כִּי that
נְבָלָ֞ה nᵊvālˈā נְבָלָה stupidity
עָשָׂ֣ה ʕāśˈā עשׂה make
בְ vᵊ בְּ in
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
שְׁכַּב֙ šᵊkkˌav שׁכב lie down
אֶת־ ʔeṯ- אֵת together with
בַּֽת־ bˈaṯ- בַּת daughter
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
כֵ֖ן ḵˌēn כֵּן thus
לֹ֥א lˌō לֹא not
יֵעָשֶֽׂה׃ yēʕāśˈeh עשׂה make
34:7. ecce filii eius veniebant de agro auditoque quod acciderat irati sunt valde eo quod foedam rem esset operatus in Israhel et violata filia Iacob rem inlicitam perpetrasset
Behold his sons came from the field: and hearing what had passed, they were exceeding angry, because he had done a foul thing in Israel, and committed an unlawful act, in ravishing Jacob's daughter,
34:7. behold, his sons arrived from the field. And hearing what had happened, they were very angry, because he had done a filthy thing in Israel and, in violating a daughter of Jacob, had perpetrated an unlawful act.
34:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Еще и теперь у арабов изнасилование сестры считается большим позором для брата, чем даже осквернение жены для мужа. Имея в виду эту черту восточных нравов, Еммор обращается от имени Сихема с брачным предложением не к Иакову, а к Симеону и Левию, которые, между тем, пришли в сильнейшее раздражение при вести о позоре (nebalah, безумие, затем срамное бесчестие, Втор 22:21; Суд 20:10; преимущественно грубое оскорбление целомудрия, 2: Цар 13:12, а потом и вообще тяжкое, противное основам теократии, преступление, Нав 7:15) сестры, в котором они усмотрели вопиющее нарушение права нравственного и общественного, нарушение, не извиняемое никакими мотивами («так не надлежало делать», ср. 2: Цар 13:12). К страсти их присоединяется и справедливая ревность о чести и чистоте «Израиля», т. е. богоизбранного племени, чистоту крови которого «осквернил» (timme, ст. 5) иноплеменник необрезанный.
Adam Clarke: Commentary on the Bible - 1831
34:7: He had wrought folly in Israel - The land, afterwards generally called Israel, was not as yet so named; and the sons of Jacob were neither called Israel, Israelites nor Jews, till long after this. How then can it be said that Shechem had wrought folly in Israel? The words are capable of a more literal translation: בישראל beyisrael, may be translated, against Israel. The angel had said, Thy name shall be called no more Jacob - not only Jacob, but Israel. It was this that aggravated the offense of Shechem; he wrought folly against Israel, the prince of God, in lying with the daughter of Jacob. Here both the names are given; Jacob, whose daughter was defiled, and Israel, the prince of God, against whom the offense was committed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: were: Gen 46:7; Sa2 13:21
wrought: Exo 19:5, Exo 19:6; Deu 22:21; Jos 7:15; Jdg 19:22-25, Jdg 20:6; Sa2 13:12, Sa2 13:13; Psa 93:5; Pro 7:7; Pe1 2:9
thing: Gen 20:9; Lev 4:2, Lev 4:13, Lev 4:27; Deu 23:17; Co1 6:18, Co1 10:8; Eph 5:3; Col 3:5; Ti1 5:13; Heb 13:4; Jam 3:10
John Gill
34:7 And the sons of Jacob came out of the field, when they heard it,..... Either by a messenger Jacob sent to them, to acquaint them with it, or by some other hand: however, be it as it will, as soon as they heard of the abuse of their sister, they immediately left their flocks to the care of their servants, and came to their father's tent:
and the men were grieved and were very wroth; they were grieved for the sin committed against God, very probably, as well as for the injury done to their sister, and they were wroth against Shechem the author of it:
because he had wrought folly in Israel, in lying with Jacob's daughter; all sin is folly, being a transgression of the law of God founded in the highest wisdom, and particularly uncleanness, and that branch of it, deflowering a virgin; and this action being committed on Jacob's daughter, whose name was Israel, is said to be "in", or rather "against" Israel (h), to his grief, and to the reproach of him and his family: though these words may be rather the words of Moses, than of the sons of Jacob; or however are expressed not in the language used by them, but in what was in use in the times of Moses, when Israel was the name of a nation and church, whereas it was now but a personal name, and at most but the name of a family; and though this was done to one of the family, yet not in it, but in the house of Hamor or Shechem:
which thing ought not to be done; being against the law and light of nature to do such an action by force and violence, and against the law of nations to suffer it to go with impunity.
(h) "contra Israelem", Junius & Tremellius, Piscator, Calovius; so Ainsworth.
John Wesley
34:7 It is called folly in Israel - According to the language of after - times, for Israel was not yet a people, but a family only.
Robert Jamieson, A. R. Fausset and David Brown
34:7 the men were grieved, and . . . very wroth--Good men in such a case could not but grieve; but it would have been well if their anger had been less, or that they had known the precept "let not the sun go down upon your wrath" [Eph 4:26]. No injury can justify revenge (Deut 32:35; Rom 12:9); but Jacob's sons planned a scheme of revenge in the most deceitful manner.
34:834:8: Եւ խօսեցաւ ընդ նոսա Եմովր՝ եւ ասէ. Սիւքեմ որդի իմ սիրեաց ոգւով չափ զդուստրն ձեր. արդ՝ տո՛ւք զնա նմա կնութեան,
8 Եմորը նրանց դիմելով՝ ասաց. «Իմ որդի Սիւքեմը ամբողջ հոգով սիրել է ձեր դստերը: Արդ, աղջկան տուէ՛ք նրան կնութեան եւ խնամութիւն արէ՛ք մեզ հետ.
8 Եմովրը խօսեցաւ անոնց հետ՝ ըսելով. «Իմ Սիւքէմ որդիիս հոգին ձեր աղջկան սիրահարեցաւ. կ’աղաչեմ ձեզի, զանիկա անոր կնութեան տուէք
Եւ խօսեցաւ ընդ նոսա Եմովր եւ ասէ. Սիւքեմ որդի իմ սիրեաց ոգւովք չափ զդուստրն ձեր. արդ տուք զնա նմա կնութեան:

34:8: Եւ խօսեցաւ ընդ նոսա Եմովր՝ եւ ասէ. Սիւքեմ որդի իմ սիրեաց ոգւով չափ զդուստրն ձեր. արդ՝ տո՛ւք զնա նմա կնութեան,
8 Եմորը նրանց դիմելով՝ ասաց. «Իմ որդի Սիւքեմը ամբողջ հոգով սիրել է ձեր դստերը: Արդ, աղջկան տուէ՛ք նրան կնութեան եւ խնամութիւն արէ՛ք մեզ հետ.
8 Եմովրը խօսեցաւ անոնց հետ՝ ըսելով. «Իմ Սիւքէմ որդիիս հոգին ձեր աղջկան սիրահարեցաւ. կ’աղաչեմ ձեզի, զանիկա անոր կնութեան տուէք
zohrab-1805▾ eastern-1994▾ western am▾
34:88: Еммор стал говорить им, и сказал: Сихем, сын мой, прилепился душею к дочери вашей; дайте же ее в жену ему;
34:8 καὶ και and; even ἐλάλησεν λαλεω talk; speak Εμμωρ εμμωρ Hemmōr; Emmor αὐτοῖς αυτος he; him λέγων λεγω tell; declare Συχεμ συχεμ Sychem; Sikhem ὁ ο the υἱός υιος son μου μου of me; mine προείλατο προαιρεω choose before / deliberately τῇ ο the ψυχῇ ψυχη soul τὴν ο the θυγατέρα θυγατηρ daughter ὑμῶν υμων your δότε διδωμι give; deposit οὖν ουν then αὐτὴν αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
34:8 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak חֲמֹ֖ור ḥᵃmˌôr חֲמֹור Hamor אִתָּ֣ם ʔittˈām אֵת together with לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem בְּנִ֗י bᵊnˈî בֵּן son חָֽשְׁקָ֤ה ḥˈāšᵊqˈā חשׁק love נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul בְּ bᵊ בְּ in בִתְּכֶ֔ם vittᵊḵˈem בַּת daughter תְּנ֨וּ tᵊnˌû נתן give נָ֥א nˌā נָא yeah אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:8. locutus est itaque Emor ad eos Sychem filii mei adhesit anima filiae vestrae date eam illi uxoremAnd Hemor spoke to them: The soul of my son Sichem has a longing for your daughter: give her him to wife:
8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her unto him to wife.
34:8. And so Hamor spoke to them: “The soul of my son Shechem has become attached to your daughter. Give her to him as a wife.
34:8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife:

8: Еммор стал говорить им, и сказал: Сихем, сын мой, прилепился душею к дочери вашей; дайте же ее в жену ему;
34:8
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Εμμωρ εμμωρ Hemmōr; Emmor
αὐτοῖς αυτος he; him
λέγων λεγω tell; declare
Συχεμ συχεμ Sychem; Sikhem
ο the
υἱός υιος son
μου μου of me; mine
προείλατο προαιρεω choose before / deliberately
τῇ ο the
ψυχῇ ψυχη soul
τὴν ο the
θυγατέρα θυγατηρ daughter
ὑμῶν υμων your
δότε διδωμι give; deposit
οὖν ουν then
αὐτὴν αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
34:8
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור Hamor
אִתָּ֣ם ʔittˈām אֵת together with
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem
בְּנִ֗י bᵊnˈî בֵּן son
חָֽשְׁקָ֤ה ḥˈāšᵊqˈā חשׁק love
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
בְּ bᵊ בְּ in
בִתְּכֶ֔ם vittᵊḵˈem בַּת daughter
תְּנ֨וּ tᵊnˌû נתן give
נָ֥א nˌā נָא yeah
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:8. locutus est itaque Emor ad eos Sychem filii mei adhesit anima filiae vestrae date eam illi uxorem
And Hemor spoke to them: The soul of my son Sichem has a longing for your daughter: give her him to wife:
34:8. And so Hamor spoke to them: “The soul of my son Shechem has become attached to your daughter. Give her to him as a wife.
34:8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Указывая на сильную любовь Сихема к Дине (дочь, bath, здесь, ст. 8, — сестра), Еммор предлагает семейству Иакову, кроме брака Сихема с Диной (8) еще: а) взаимные супружеские союзы (9) между сихемлянами и родом Иакова и б) беспрепятственное поселение на территории Сихема с правом гражданства и свободы всяких промыслов (10). Очевидно, Еммор предлагает семье Иакова полное слияние ее с его собственным народом. Такое слияние, независимо от тех внешних мотивов, по которым оно предлагается, было вообще не в целях истории спасения, и потому в последующем кровавом сихемском событии можно усматривать ту отрицательно-добрую сторону, что им предотвращено было пагубное исчезновение богоизбранной семьи Иакова в массе ханаанского населения. Кровожадный поступок Симеона и Левия этим, однако, не оправдывается.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: The soul: Gen 34:3; Kg1 11:2; Psa 63:1, Psa 84:2, Psa 119:20
John Gill
34:8 And Hamor communed with them,.... With Jacob and his sons, who came in just at that time:
saying, the soul of my son Shechem longeth for your daughter: the daughter of the family, and the only daughter in it; for her Shechem had a vehement affection, a strong desire to marry her, and could not be satisfied without her:
I pray you, give her him to wife; he not only requests the consent of the parents of the damsel, but of her brothers also, which in those times and countries seems to have been usual to ask and have, see Gen 24:50.
John Wesley
34:8 Hamor communed - That is, talked. He came to treat with Jacob himself, but he turns them 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.
Robert Jamieson, A. R. Fausset and David Brown
34:8 Hamor communed with them--The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the contrary, they show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner.
34:934:9: եւ արարէ՛ք ընդ մեզ խնամութիւն. զդստերս ձեր տո՛ւք մեզ, եւ զդստերս մեր առէ՛ք որդւոց ձերոց։
9 ձեր դուստրերին տուէ՛ք մեզ եւ մեր դուստրերին առէ՛ք ձեր որդիներին:
9 Եւ մեզի հետ խնամութիւն ըրէք. ձեր աղջիկները մեզի տուէք ու մեր աղջիկները ձեզի առէք
եւ արարէք ընդ մեզ խնամութիւն. զդստերս ձեր տուք մեզ, եւ զդստերս մեր առէք որդւոց ձերոց:

34:9: եւ արարէ՛ք ընդ մեզ խնամութիւն. զդստերս ձեր տո՛ւք մեզ, եւ զդստերս մեր առէ՛ք որդւոց ձերոց։
9 ձեր դուստրերին տուէ՛ք մեզ եւ մեր դուստրերին առէ՛ք ձեր որդիներին:
9 Եւ մեզի հետ խնամութիւն ըրէք. ձեր աղջիկները մեզի տուէք ու մեր աղջիկները ձեզի առէք
zohrab-1805▾ eastern-1994▾ western am▾
34:99: породнитесь с нами; отдавайте за нас дочерей ваших, а наших дочерей берите себе.
34:9 ἐπιγαμβρεύσασθε επιγαμβρευω marry as next of kin; intermarry ἡμῖν ημιν us τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your δότε διδωμι give; deposit ἡμῖν ημιν us καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter ἡμῶν ημων our λάβετε λαμβανω take; get τοῖς ο the υἱοῖς υιος son ὑμῶν υμων your
34:9 וְ wᵊ וְ and הִֽתְחַתְּנ֖וּ hˈiṯḥattᵊnˌû חתן be father-in-law אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker] בְּנֹֽתֵיכֶם֙ bᵊnˈōṯêḵem בַּת daughter תִּתְּנוּ־ tittᵊnû- נתן give לָ֔נוּ lˈānû לְ to וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֵ֖ינוּ bᵊnōṯˌênû בַּת daughter תִּקְח֥וּ tiqḥˌû לקח take לָכֶֽם׃ lāḵˈem לְ to
34:9. et iungamus vicissim conubia filias vestras tradite nobis et filias nostras accipiteAnd let us contract marriages one with another: give us your daughters and take you our daughters,
9. And make ye marriages with us; give your daughters unto us, and take our daughters unto you.
34:9. And let us celebrate marriages with one with another. Give us your daughters, and receive our daughters.
34:9. And make ye marriages with us, [and] give your daughters unto us, and take our daughters unto you.
And make ye marriages with us, [and] give your daughters unto us, and take our daughters unto you:

9: породнитесь с нами; отдавайте за нас дочерей ваших, а наших дочерей берите себе.
34:9
ἐπιγαμβρεύσασθε επιγαμβρευω marry as next of kin; intermarry
ἡμῖν ημιν us
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
δότε διδωμι give; deposit
ἡμῖν ημιν us
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
ἡμῶν ημων our
λάβετε λαμβανω take; get
τοῖς ο the
υἱοῖς υιος son
ὑμῶν υμων your
34:9
וְ wᵊ וְ and
הִֽתְחַתְּנ֖וּ hˈiṯḥattᵊnˌû חתן be father-in-law
אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker]
בְּנֹֽתֵיכֶם֙ bᵊnˈōṯêḵem בַּת daughter
תִּתְּנוּ־ tittᵊnû- נתן give
לָ֔נוּ lˈānû לְ to
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֵ֖ינוּ bᵊnōṯˌênû בַּת daughter
תִּקְח֥וּ tiqḥˌû לקח take
לָכֶֽם׃ lāḵˈem לְ to
34:9. et iungamus vicissim conubia filias vestras tradite nobis et filias nostras accipite
And let us contract marriages one with another: give us your daughters and take you our daughters,
34:9. And let us celebrate marriages with one with another. Give us your daughters, and receive our daughters.
34:9. And make ye marriages with us, [and] give your daughters unto us, and take our daughters unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: Gen 6:2, Gen 19:14, Gen 24:3, Gen 26:34, Gen 26:35, Gen 27:46; Deu 7:3
John Gill
34:9 And make ye marriages with us,.... There was no objection on their side, it lay on the other; Abraham's servant was charged by him not to take a wife of the Canaanites to his son Isaac; and the same charge was given Jacob by Isaac, Gen 24:3; and therefore Jacob would never agree that his children should marry any of that nation; and marriages with them were afterwards forbidden by the law of Moses, Deut 7:3,
and give your daughters unto us, and take our daughters unto you; for though at present there were no other daughters in Jacob's family, yet there might be hereafter; and the request is, that for the future there might be intermarriages between them, as would be practicable in a course of time.
34:1034:10: Եւ բնակեցէ՛ք ՚ի միջի մերում. եւ երկիրդ ահա ընդարձա՛կ է առաջի ձեր, եւ բնակեցէ՛ք՝ եւ շահեցարո՛ւք ՚ի դմա. եւ ստացարուք ստացուա՛ծս ՚ի դմա։
10 Բնակուեցէ՛ք մեզ հետ: Մեր ընդարձակ երկիրը փռուած է ձեր առաջ, բնակուեցէ՛ք այնտեղ, վաստակեցէ՛ք եւ կալուածքներ ձեռք բերէք դրա մէջ»:
10 Եւ մեզի հետ բնակեցէք ու այս երկիրը ձեր առջեւ թող ըլլայ. անոր մէջ բնակեցէք ու առուտուր ըրէք եւ անոր մէջ կալուածներ ստացէք»։
Եւ բնակեցէք ի միջի մերում, եւ երկիրդ ահա ընդարձակ է առաջի ձեր, եւ բնակեցէք եւ շահեցարուք ի դմա, եւ ստացարուք ստացուածս ի դմա:

34:10: Եւ բնակեցէ՛ք ՚ի միջի մերում. եւ երկիրդ ահա ընդարձա՛կ է առաջի ձեր, եւ բնակեցէ՛ք՝ եւ շահեցարո՛ւք ՚ի դմա. եւ ստացարուք ստացուա՛ծս ՚ի դմա։
10 Բնակուեցէ՛ք մեզ հետ: Մեր ընդարձակ երկիրը փռուած է ձեր առաջ, բնակուեցէ՛ք այնտեղ, վաստակեցէ՛ք եւ կալուածքներ ձեռք բերէք դրա մէջ»:
10 Եւ մեզի հետ բնակեցէք ու այս երկիրը ձեր առջեւ թող ըլլայ. անոր մէջ բնակեցէք ու առուտուր ըրէք եւ անոր մէջ կալուածներ ստացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
34:1010: и живите с нами; земля сия пред вами, живите и промышляйте на ней и приобретайте ее во владение.
34:10 καὶ και and; even ἐν εν in ἡμῖν ημιν us κατοικεῖτε κατοικεω settle καὶ και and; even ἡ ο the γῆ γη earth; land ἰδοὺ ιδου see!; here I am πλατεῖα πλατυς broad; street ἐναντίον εναντιον next to; before ὑμῶν υμων your κατοικεῖτε κατοικεω settle καὶ και and; even ἐμπορεύεσθε εμπορευομαι do business ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even ἐγκτήσασθε εγκταομαι in αὐτῇ αυτος he; him
34:10 וְ wᵊ וְ and אִתָּ֖נוּ ʔittˌānû אֵת together with תֵּשֵׁ֑בוּ tēšˈēvû ישׁב sit וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth תִּהְיֶ֣ה tihyˈeh היה be לִ li לְ to פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face שְׁבוּ֙ šᵊvˌû ישׁב sit וּ û וְ and סְחָר֔וּהָ sᵊḥārˈûhā סחר go about וְ wᵊ וְ and הֵֽאָחֲז֖וּ hˈēʔāḥᵃzˌû אחז seize בָּֽהּ׃ bˈāh בְּ in
34:10. et habitate nobiscum terra in potestate vestra est exercete negotiamini et possidete eamAnd dwell with us: the land is at your command, till, trade,and possess it.
10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
34:10. And live with us. The land is in your power: cultivate, trade, and possess it.”
34:10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein:

10: и живите с нами; земля сия пред вами, живите и промышляйте на ней и приобретайте ее во владение.
34:10
καὶ και and; even
ἐν εν in
ἡμῖν ημιν us
κατοικεῖτε κατοικεω settle
καὶ και and; even
ο the
γῆ γη earth; land
ἰδοὺ ιδου see!; here I am
πλατεῖα πλατυς broad; street
ἐναντίον εναντιον next to; before
ὑμῶν υμων your
κατοικεῖτε κατοικεω settle
καὶ και and; even
ἐμπορεύεσθε εμπορευομαι do business
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
ἐγκτήσασθε εγκταομαι in
αὐτῇ αυτος he; him
34:10
וְ wᵊ וְ and
אִתָּ֖נוּ ʔittˌānû אֵת together with
תֵּשֵׁ֑בוּ tēšˈēvû ישׁב sit
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
תִּהְיֶ֣ה tihyˈeh היה be
לִ li לְ to
פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face
שְׁבוּ֙ šᵊvˌû ישׁב sit
וּ û וְ and
סְחָר֔וּהָ sᵊḥārˈûhā סחר go about
וְ wᵊ וְ and
הֵֽאָחֲז֖וּ hˈēʔāḥᵃzˌû אחז seize
בָּֽהּ׃ bˈāh בְּ in
34:10. et habitate nobiscum terra in potestate vestra est exercete negotiamini et possidete eam
And dwell with us: the land is at your command, till, trade,and possess it.
34:10. And live with us. The land is in your power: cultivate, trade, and possess it.”
34:10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: and the land: Gen 34:21-23, Gen 13:9, Gen 20:15, Gen 42:34, Gen 47:27
John Gill
34:10 And ye shall dwell with us,..... Peaceably and quietly, not as sojourners only, but as inhabitants:
and the land shall be before you; to choose what part of it they pleased to dwell in, and which they should have in their own power and possession:
dwell and trade you therein; in any sort of traffic and commerce the land would admit of, and they should best choose:
and get you possessions therein; buy houses and land, and enjoy them, they and their posterity; these are the arguments used by Hamor to gain the consent of Jacob and his family that his son might marry Dinah; and the proposals are honourable and generous.
34:1134:11: Եւ ասէ Սիւքեմ ցհայր նորա եւ ցեղբարս նորա. Գտի՛ց շնորհս առաջի ձեր. եւ զոր ինչ ասիցէք՝ տացո՛ւք։
11 Սիւքեմն ասաց նրա հօրն ու եղբայրներին. «Թող շնորհ գտնեմ ձեր առաջ: Ինչ էլ պահանջէք, կը տանք:
11 Սիւքէմ ըսաւ աղջկան հօրը ու անոր եղբայրներուն. «Թող ձեր առջեւ շնորհք գտնեմ եւ ինչ որ ինծի ըսէք, կու տամ։
Եւ ասէ Սիւքեմ ցհայր նորա եւ ցեղբարս նորա. Գտից շնորհս առաջի ձեր, եւ զոր ինչ ասիցէք` տացուք:

34:11: Եւ ասէ Սիւքեմ ցհայր նորա եւ ցեղբարս նորա. Գտի՛ց շնորհս առաջի ձեր. եւ զոր ինչ ասիցէք՝ տացո՛ւք։
11 Սիւքեմն ասաց նրա հօրն ու եղբայրներին. «Թող շնորհ գտնեմ ձեր առաջ: Ինչ էլ պահանջէք, կը տանք:
11 Սիւքէմ ըսաւ աղջկան հօրը ու անոր եղբայրներուն. «Թող ձեր առջեւ շնորհք գտնեմ եւ ինչ որ ինծի ըսէք, կու տամ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1111: Сихем же сказал отцу ее и братьям ее: только бы мне найти благоволение в очах ваших, я дам, что ни скажете мне;
34:11 εἶπεν επω say; speak δὲ δε though; while Συχεμ συχεμ Sychem; Sikhem πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτῆς αυτος he; him καὶ και and; even πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτῆς αυτος he; him εὕροιμι ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before ὑμῶν υμων your καὶ και and; even ὃ ος who; what ἐὰν εαν and if; unless εἴπητε επω say; speak δώσομεν διδωμι give; deposit
34:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem אֶל־ ʔel- אֶל to אָבִ֣יה ʔāvˈî אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַחֶ֔יהָ ʔaḥˈeʸhā אָח brother אֶמְצָא־ ʔemṣā- מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֹּאמְר֛וּ tōmᵊrˈû אמר say אֵלַ֖י ʔēlˌay אֶל to אֶתֵּֽן׃ ʔettˈēn נתן give
34:11. sed et Sychem ad patrem et ad fratres eius ait inveniam gratiam coram vobis et quaecumque statueritis daboSichem also said to her father and to her brethren: Let me find favor in your sight: and whatsoever you shall appoint I will give.
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.
34:11. And Shechem even said to her father and to her brothers: “May I find favor in your sight, and whatever you will appoint, I will give.
34:11. 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.
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:

11: Сихем же сказал отцу ее и братьям ее: только бы мне найти благоволение в очах ваших, я дам, что ни скажете мне;
34:11
εἶπεν επω say; speak
δὲ δε though; while
Συχεμ συχεμ Sychem; Sikhem
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτῆς αυτος he; him
εὕροιμι ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
ὑμῶν υμων your
καὶ και and; even
ος who; what
ἐὰν εαν and if; unless
εἴπητε επω say; speak
δώσομεν διδωμι give; deposit
34:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem
אֶל־ ʔel- אֶל to
אָבִ֣יה ʔāvˈî אָב father
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אַחֶ֔יהָ ʔaḥˈeʸhā אָח brother
אֶמְצָא־ ʔemṣā- מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּאמְר֛וּ tōmᵊrˈû אמר say
אֵלַ֖י ʔēlˌay אֶל to
אֶתֵּֽן׃ ʔettˈēn נתן give
34:11. sed et Sychem ad patrem et ad fratres eius ait inveniam gratiam coram vobis et quaecumque statueritis dabo
Sichem also said to her father and to her brethren: Let me find favor in your sight: and whatsoever you shall appoint I will give.
34:11. And Shechem even said to her father and to her brothers: “May I find favor in your sight, and whatever you will appoint, I will give.
34:11. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Сихем, страстно желая брака с Диной, в свою очередь обещает дать самый большой выкуп (mohar, ср. Исх 22:16, 17; Втор 22:28–29; 1: Цар 18:25) и, кроме того, такой же подарок (mattan) — первый отцу (или в данном случае — братьям) невесты, второй — самой невесте, по обычаям древнего Востока.

Фанатическая месть Симеона и Левия.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: Gen 18:3, Gen 33:15
John Gill
34:11 And Shechem said unto her father and unto her brethren,.... To the father and brethren of Dinah; he addressed them after his father Hamor had done speaking:
let me find grace in your eyes; forgive the offence committed, the injury done to Dinah, and grant the request of her marriage, and it will be considered as a great favour:
and what ye shall say unto me, I will give; to her, to her parents, to her brethren and relations; let what will be fixed, shall be given; which showed great affection for her, and that he was willing to do any thing to make amends for the injury done; he cared not what it was that might be demanded of him, so be it that she became his wife.
Robert Jamieson, A. R. Fausset and David Brown
34:11 Shechem said unto her father . . . and brethren--The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetuosity of his sons. The sequel shows the unhappy consequences of that concession.
34:1234:12: Յաճախեցէ՛ք յոյժ զվարձանս եւ զօժիտս. եւ տա՛ց՝ որչափ եւ ասիցէք. եւ տո՛ւք ինձ զաղջիկն զայն կնութեան։
12 Ինչքան ուզէք, աւելացրէ՛ք պարգեւագինը եւ օժիտը, որքան էլ ասէք, կը տամ, միայն թէ այդ աղջկան տուէ՛ք ինձ կնութեան»:
12 Խնդրեցէ՛ք ինձմէ խիստ շատ օժիտ ու ընծայ ու ինծի ըսածնուդ պէս պիտի տամ. միայն թէ աղջիկը ինծի տուէք՝ կին ըլլալու համար»։
Յաճախեցէք յոյժ զվարձանս եւ զօժիտս, եւ տաց` որչափ եւ ասիցէք. եւ տուք ինձ զաղջիկն զայն կնութեան:

34:12: Յաճախեցէ՛ք յոյժ զվարձանս եւ զօժիտս. եւ տա՛ց՝ որչափ եւ ասիցէք. եւ տո՛ւք ինձ զաղջիկն զայն կնութեան։
12 Ինչքան ուզէք, աւելացրէ՛ք պարգեւագինը եւ օժիտը, որքան էլ ասէք, կը տամ, միայն թէ այդ աղջկան տուէ՛ք ինձ կնութեան»:
12 Խնդրեցէ՛ք ինձմէ խիստ շատ օժիտ ու ընծայ ու ինծի ըսածնուդ պէս պիտի տամ. միայն թէ աղջիկը ինծի տուէք՝ կին ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
34:1212: назначьте самое большое вено и дары; я дам, что ни скажете мне, только отдайте мне девицу в жену.
34:12 πληθύνατε πληθυνω multiply τὴν ο the φερνὴν φερνη vehemently; tremendously καὶ και and; even δώσω διδωμι give; deposit καθότι καθοτι in that ἂν αν perhaps; ever εἴπητέ επω say; speak μοι μοι me καὶ και and; even δώσετέ διδωμι give; deposit μοι μοι me τὴν ο the παῖδα παις child; boy ταύτην ουτος this; he εἰς εις into; for γυναῖκα γυνη woman; wife
34:12 הַרְבּ֨וּ harbˌû רבה be many עָלַ֤י ʕālˈay עַל upon מְאֹד֙ mᵊʔˌōḏ מְאֹד might מֹ֣הַר mˈōhar מֹהַר marriage-money וּ û וְ and מַתָּ֔ן mattˈān מַתָּן present וְ wᵊ וְ and אֶ֨תְּנָ֔ה ʔˌettᵊnˈā נתן give כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֹּאמְר֖וּ tōmᵊrˌû אמר say אֵלָ֑י ʔēlˈāy אֶל to וּ û וְ and תְנוּ־ ṯᵊnû- נתן give לִ֥י lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the נַּעֲרָ֖ nnaʕᵃrˌā נַעֲרָה girl לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:12. augete dotem munera postulate libens tribuam quod petieritis tantum date mihi puellam hanc uxoremRaise the dowry,, and ask gifts, and I will gladly give what you shall demand: only give me this damsel to wife.
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.
34:12. Increase the dowry, and request gifts, and I will freely bestow what you will ask. Only give me this girl as a wife.”
34:12. 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.
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:

12: назначьте самое большое вено и дары; я дам, что ни скажете мне, только отдайте мне девицу в жену.
34:12
πληθύνατε πληθυνω multiply
τὴν ο the
φερνὴν φερνη vehemently; tremendously
καὶ και and; even
δώσω διδωμι give; deposit
καθότι καθοτι in that
ἂν αν perhaps; ever
εἴπητέ επω say; speak
μοι μοι me
καὶ και and; even
δώσετέ διδωμι give; deposit
μοι μοι me
τὴν ο the
παῖδα παις child; boy
ταύτην ουτος this; he
εἰς εις into; for
γυναῖκα γυνη woman; wife
34:12
הַרְבּ֨וּ harbˌû רבה be many
עָלַ֤י ʕālˈay עַל upon
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
מֹ֣הַר mˈōhar מֹהַר marriage-money
וּ û וְ and
מַתָּ֔ן mattˈān מַתָּן present
וְ wᵊ וְ and
אֶ֨תְּנָ֔ה ʔˌettᵊnˈā נתן give
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּאמְר֖וּ tōmᵊrˌû אמר say
אֵלָ֑י ʔēlˈāy אֶל to
וּ û וְ and
תְנוּ־ ṯᵊnû- נתן give
לִ֥י lˌî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
נַּעֲרָ֖ nnaʕᵃrˌā נַעֲרָה girl
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
34:12. augete dotem munera postulate libens tribuam quod petieritis tantum date mihi puellam hanc uxorem
Raise the dowry,, and ask gifts, and I will gladly give what you shall demand: only give me this damsel to wife.
34:12. Increase the dowry, and request gifts, and I will freely bestow what you will ask. Only give me this girl as a wife.”
34:12. 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.
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Adam Clarke: Commentary on the Bible - 1831
34:12: Ask me never so much dowry - See Clarke on Gen 29:20 (note), etc. See the law relative to this, Exo 22:16, Exo 22:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:12: Ask me: On the practice of purchasing wives, Deut. Lam. Roque says, "Properly speaking, a young man who would marry must purchase his wife; and fathers among the Arabs are never so happy as when they have many daughters. They form part of the riches of the house. Accordingly, when a young man would treat with a person whose daughter he is inclined to marry, he says to him, 'Will you give me your daughter for fifty sheep, for six camels, or for a dozen cows?' according to the rank of her family, and the circumstances of him who desires to marry her."
dowry: Gen 24:53, Gen 29:18, Gen 31:41; Exo 22:16, Exo 22:17; Deu 22:28, Deu 22:29; Sa1 18:25-27; Sa2 3:14; Hos 3:2; Mat 14:17
John Gill
34:12 Ask me never so much dowry and gift,.... Or "multiply them exceedingly" (i), fix them at as high a rate as may be thought fit; the "dowry" was what a man gave to a woman at her marriage; for in those times and countries, instead of a man having a portion with his wife, as with us in our times, he gave one to his wife, or to her parents for her; and especially in after times this was used, and became a law in Israel, in the case of a vitiated virgin, see Ex 22:16; and "the gift" was either of jewels and clothes to the women, or of such like precious things to her brethren and friends, see Gen 24:53,
and I will give according as ye shall say unto me; determine among yourselves whatever shall be the dowry and gift, and it shall be punctually observed:
but give me the damsel to wife; only agree to that, and I care not what is required of me.
(i) "multiplicate super me admodum", Drusius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
34:12 Ask me never so much dowry and gift--The gift refers to the presents made at betrothal, both to the bride elect and her relations (compare Gen 24:53), the dowry to a suitable settlement upon her.
34:1334:13: Պատասխանի ետուն որդիքն Յակոբայ՝ Սիւքեմայ եւ Եմովրայ հօր նորա նենգութեամբ՝ եւ ասե՛ն ցնոսա. վասն զի պղծեցին զԴինա քոյր նոցա։ Եւ ասեն Շմաւոն եւ Ղեւի եղբարք Դինայ՝ որդիքն Լիայ.
13 Յակոբի որդիները խորամանկութեամբ պատասխանեցին Սիւքեմին ու նրա հայր Եմորին, քանի որ Սիւքեմը պղծել էր իրենց քոյր Դինային:
13 Եւ Յակոբին որդիները խաբէութեամբ պատասխան տուին Սիւքէմին ու անոր հօրը Եմովրին ու ըսին. (քանի որ անիկա իրենց Դինա քոյրը պղծեց.)
Պատասխանի ետուն որդիքն Յակոբայ Սիւքեմայ եւ Եմովրայ հօր նորա նենգութեամբ, եւ [475]ասեն ցնոսա``, (վասն զի պղծեցին զԴինա զքոյր նոցա:

34:13: Պատասխանի ետուն որդիքն Յակոբայ՝ Սիւքեմայ եւ Եմովրայ հօր նորա նենգութեամբ՝ եւ ասե՛ն ցնոսա. վասն զի պղծեցին զԴինա քոյր նոցա։ Եւ ասեն Շմաւոն եւ Ղեւի եղբարք Դինայ՝ որդիքն Լիայ.
13 Յակոբի որդիները խորամանկութեամբ պատասխանեցին Սիւքեմին ու նրա հայր Եմորին, քանի որ Սիւքեմը պղծել էր իրենց քոյր Դինային:
13 Եւ Յակոբին որդիները խաբէութեամբ պատասխան տուին Սիւքէմին ու անոր հօրը Եմովրին ու ըսին. (քանի որ անիկա իրենց Դինա քոյրը պղծեց.)
zohrab-1805▾ eastern-1994▾ western am▾
34:1313: И отвечали сыновья Иакова Сихему и Еммору, отцу его, с лукавством; а говорили так потому, что он обесчестил Дину, сестру их;
34:13 ἀπεκρίθησαν αποκρινομαι respond δὲ δε though; while οἱ ο the υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the Συχεμ συχεμ Sychem; Sikhem καὶ και and; even Εμμωρ εμμωρ Hemmōr; Emmor τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him μετὰ μετα with; amid δόλου δολος cunning; treachery καὶ και and; even ἐλάλησαν λαλεω talk; speak αὐτοῖς αυτος he; him ὅτι οτι since; that ἐμίαναν μιαινω taint; defile Διναν δινα the ἀδελφὴν αδελφη sister αὐτῶν αυτος he; him
34:13 וַ wa וְ and יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer בְנֵֽי־ vᵊnˈê- בֵּן son יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] שְׁכֶ֨ם šᵊḵˌem שְׁכֶם Shechem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor אָבִ֛יו ʔāvˈiʸw אָב father בְּ bᵊ בְּ in מִרְמָ֖ה mirmˌā מִרְמָה deceit וַ wa וְ and יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] טִמֵּ֔א ṭimmˈē טמא be unclean אֵ֖ת ʔˌēṯ אֵת [object marker] דִּינָ֥ה dînˌā דִּינָה Dinah אֲחֹתָֽם׃ ʔᵃḥōṯˈām אָחֹות sister
34:13. responderunt filii Iacob Sychem et patri eius in dolo saevientes ob stuprum sororisThe sons of Jacob answered Sichem and his father deceitfully, being enraged at the deflowering of their sister:
13. And the sons of Jacob answered Shechem and Hamor his father with guile, and spake, because he had defiled Dinah their sister,
34:13. The sons of Jacob answered Shechem and his father with deceit, being enraged at the rape of their sister:
34:13. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

13: И отвечали сыновья Иакова Сихему и Еммору, отцу его, с лукавством; а говорили так потому, что он обесчестил Дину, сестру их;
34:13
ἀπεκρίθησαν αποκρινομαι respond
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
Εμμωρ εμμωρ Hemmōr; Emmor
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
δόλου δολος cunning; treachery
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἐμίαναν μιαινω taint; defile
Διναν δινα the
ἀδελφὴν αδελφη sister
αὐτῶν αυτος he; him
34:13
וַ wa וְ and
יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer
בְנֵֽי־ vᵊnˈê- בֵּן son
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
שְׁכֶ֨ם šᵊḵˌem שְׁכֶם Shechem
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor
אָבִ֛יו ʔāvˈiʸw אָב father
בְּ bᵊ בְּ in
מִרְמָ֖ה mirmˌā מִרְמָה deceit
וַ wa וְ and
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
טִמֵּ֔א ṭimmˈē טמא be unclean
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּינָ֥ה dînˌā דִּינָה Dinah
אֲחֹתָֽם׃ ʔᵃḥōṯˈām אָחֹות sister
34:13. responderunt filii Iacob Sychem et patri eius in dolo saevientes ob stuprum sororis
The sons of Jacob answered Sichem and his father deceitfully, being enraged at the deflowering of their sister:
34:13. The sons of Jacob answered Shechem and his father with deceit, being enraged at the rape of their sister:
34:13. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: На слова благонамеренной готовности на все условия мира Еммора и Сихема сыновья Иакова, именно единоутробные Дине Симеон и Левий, делают, по-видимому, благовидное предложение, но с лукавою целью (13): объявляя позором для себя вступать в близкие родственные отношения, они требуют от сихемлян поголовного обрезания всех мужеского пола членов населения, — по букве Быт 17:10, 12. В предложении этом, конечно, нельзя видеть серьезного стремления сынов Иакова пропагандировать богоустановленный институт обрезания среди чуждых племен. Самое предложение обрезания не могло ни удивить, ни раздражить евеян: обрезание, по свидетельству Геродота, существовало издревле у египтян, финикиян и др., след., могло быть известно и у хананеян, которые в Библии обычно не называются необрезанными; скорее удивительно, что евеяне оставались необрезанными, когда, напр., сильное племя Измаила, несомненно, имело обрезание. О внутреннем значении и смысле обрезания сыновья Иакова ничего не говорят Сихему и Еммору.
Adam Clarke: Commentary on the Bible - 1831
34:13: Answered - deceitfully - Which nothing could excuse; yet, to show that they had had much provocation, it is immediately subjoined וידברו vaidabberu, they spoke thus because he had defiled Dinah their sister; for so this parenthesis should be read.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:13: deceitfully: Gen 25:27-34; Jdg 15:3; Sa2 13:23-29; Job 13:4, Job 13:7; Psa 12:2; Pro 12:13; Pro 12:18-20, Pro 24:28, Pro 24:29, Pro 26:24-26; Isa 59:13; Mic 7:2; Rom 12:19; Th1 5:15; Mat 28:13
Carl Friedrich Keil and Franz Delitzsch
34:13
Attractive as these offers of the Hivite prince and his son were, they were declined by Jacob's sons, who had the chief voice in the question of their sister's marriage (vid., Gen 24:50). And they were quite right; for, by accepting them, they would have violated the sacred call of Israel and his seed, and sacrificed the promises of Jehovah to Mammon. But they did it in a wrong way; for "they answered with deceit and acted from behind" (וידבּרוּ בּמרמה: דּבּר) is to be rendered dolos struxit; דּברים דּבּר would be the expression for "giving mere words," Hos 10:4; vid., Ges. thes.), "because he had defiled Dinah their sister." They told him that they could not give their sister to an uncircumcised man, because this would be a reproach to them; and the only condition upon which they would consent (נאות imperf. Niph. of אוּת) was, that the Shechemites should all be circumcised; otherwise they would take their sister and go.
John Gill
34:13 And the sons of Jacob answered Shechem and Hamor deceitfully,.... Proposing the marriage of their sister on terms after mentioned, when they never intended it should ever be: Onkelos, Jonathan, and Jarchi interpret it, "with wisdom", as if they answered wisely and prudently, but the word is never used in a good sense; and if it was wisdom, it was carnal wisdom and wicked cunning, and was disapproved of by plain hearted Jacob:
and said: or spoke in this deceitful manner:
because he had defiled Dinah their sister; and therefore were filled with indignation at him, and fired with resentment against him, and vowed within themselves revenge upon him.
Robert Jamieson, A. R. Fausset and David Brown
34:13 The sons of Jacob answered--The honor of their family consisted in having the sign of the covenant. Circumcision was the external rite by which persons were admitted members of the ancient Church. But that outward rite could not make the Shechemites true Israelites; and yet it does not appear that Jacob's sons required anything more. Nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; and it is evident that they did not seek to convert Shechem, but only made a show of religion--a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are infinitely more so when accompanied with a show of religion; and here the sons of Jacob, under the pretense of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated.
34:1434:14: Ո՛չ կարեմք առնել զայդ բան. տալ զքոյր մեր ա՛ռն անթլփատի. քանզի նախատի՛նք են մեզ.
14 Լիայի որդիները՝ Դինայի եղբայրներ Շմաւոնն ու Ղեւին, ասացին. «Չենք կարող անել այդ բանը՝ մեր քրոջը տալ անթլփատ մի մարդու, որովհետեւ դա մեզ համար նախատինք կը լինի:
14 «Մենք այս բանը չենք կրնար ընել, որ մեր քոյրը անթլփատ մարդու մը տանք. վասն զի այդ մեզի ամօթ բանէ է.
եւ ասեն [476]Շմաւոն եւ Ղեւի եղբարքն Դինայ` որդիքն Լիայ``. Ոչ կարեմք առնել զայդ բան, տալ զքոյրն մեր առն անթլփատի, քանզի նախատինք են մեզ:

34:14: Ո՛չ կարեմք առնել զայդ բան. տալ զքոյր մեր ա՛ռն անթլփատի. քանզի նախատի՛նք են մեզ.
14 Լիայի որդիները՝ Դինայի եղբայրներ Շմաւոնն ու Ղեւին, ասացին. «Չենք կարող անել այդ բանը՝ մեր քրոջը տալ անթլփատ մի մարդու, որովհետեւ դա մեզ համար նախատինք կը լինի:
14 «Մենք այս բանը չենք կրնար ընել, որ մեր քոյրը անթլփատ մարդու մը տանք. վասն զի այդ մեզի ամօթ բանէ է.
zohrab-1805▾ eastern-1994▾ western am▾
34:1414: и сказали им: не можем этого сделать, выдать сестру нашу за человека, который необрезан, ибо это бесчестно для нас;
34:14 καὶ και and; even εἶπαν επω say; speak αὐτοῖς αυτος he; him Συμεων συμεων Symeōn; Simeon καὶ και and; even Λευι λευι Leuΐ; Lei οἱ ο the ἀδελφοὶ αδελφος brother Δινας δινα son δὲ δε though; while Λειας λεια not δυνησόμεθα δυναμαι able; can ποιῆσαι ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he δοῦναι διδωμι give; deposit τὴν ο the ἀδελφὴν αδελφη sister ἡμῶν ημων our ἀνθρώπῳ ανθρωπος person; human ὃς ος who; what ἔχει εχω have; hold ἀκροβυστίαν ακροβυστια foreskin; uncircumcised ἔστιν ειμι be γὰρ γαρ for ὄνειδος ονειδος disgrace ἡμῖν ημιν us
34:14 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to לֹ֤א lˈō לֹא not נוּכַל֙ nûḵˌal יכל be able לַ la לְ to עֲשֹׂות֙ ʕᵃśôṯ עשׂה make הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לָ lā לְ to תֵת֙ ṯˌēṯ נתן give אֶת־ ʔeṯ- אֵת [object marker] אֲחֹתֵ֔נוּ ʔᵃḥōṯˈēnû אָחֹות sister לְ lᵊ לְ to אִ֖ישׁ ʔˌîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֣ו lˈô לְ to עָרְלָ֑ה ʕorlˈā עָרְלָה foreskin כִּֽי־ kˈî- כִּי that חֶרְפָּ֥ה ḥerpˌā חֶרְפָּה reproach הִ֖וא hˌiw הִיא she לָֽנוּ׃ lˈānû לְ to
34:14. non possumus facere quod petitis nec dare sororem nostram homini incircumciso quod inlicitum et nefarium est apud nosWe cannot do what you demand, nor give our sister to one that is uncircumcised, which with us is unlawful and abominable.
14. and said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:
34:14. “We are not able to do what you ask, nor to give our sister to an uncircumcised man. For us, this is unlawful and abominable.
34:14. 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:
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:

14: и сказали им: не можем этого сделать, выдать сестру нашу за человека, который необрезан, ибо это бесчестно для нас;
34:14
καὶ και and; even
εἶπαν επω say; speak
αὐτοῖς αυτος he; him
Συμεων συμεων Symeōn; Simeon
καὶ και and; even
Λευι λευι Leuΐ; Lei
οἱ ο the
ἀδελφοὶ αδελφος brother
Δινας δινα son
δὲ δε though; while
Λειας λεια not
δυνησόμεθα δυναμαι able; can
ποιῆσαι ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
δοῦναι διδωμι give; deposit
τὴν ο the
ἀδελφὴν αδελφη sister
ἡμῶν ημων our
ἀνθρώπῳ ανθρωπος person; human
ὃς ος who; what
ἔχει εχω have; hold
ἀκροβυστίαν ακροβυστια foreskin; uncircumcised
ἔστιν ειμι be
γὰρ γαρ for
ὄνειδος ονειδος disgrace
ἡμῖν ημιν us
34:14
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
לֹ֤א lˈō לֹא not
נוּכַל֙ nûḵˌal יכל be able
לַ la לְ to
עֲשֹׂות֙ ʕᵃśôṯ עשׂה make
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לָ לְ to
תֵת֙ ṯˌēṯ נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹתֵ֔נוּ ʔᵃḥōṯˈēnû אָחֹות sister
לְ lᵊ לְ to
אִ֖ישׁ ʔˌîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֣ו lˈô לְ to
עָרְלָ֑ה ʕorlˈā עָרְלָה foreskin
כִּֽי־ kˈî- כִּי that
חֶרְפָּ֥ה ḥerpˌā חֶרְפָּה reproach
הִ֖וא hˌiw הִיא she
לָֽנוּ׃ lˈānû לְ to
34:14. non possumus facere quod petitis nec dare sororem nostram homini incircumciso quod inlicitum et nefarium est apud nos
We cannot do what you demand, nor give our sister to one that is uncircumcised, which with us is unlawful and abominable.
34:14. “We are not able to do what you ask, nor to give our sister to an uncircumcised man. For us, this is unlawful and abominable.
34:14. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:14: That were a reproach unto us - Because the uncircumcised were not in the covenant of God; and to have given an heiress of the promise to one who had no kind of right to its spiritual blessings, from whom might spring children who would naturally walk in the way of their father would have been absurd, reproachful and wicked. Thus far they were perfectly right; but to make this holy principle a cloak for their deceitful and murderous purposes, was the full sum of all wickedness
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:14: uncircumcised: Gen 17:11; Jos 5:2-9; Sa1 14:6, Sa1 17:26, Sa1 17:36; Sa2 1:20, Sa2 15:7; Kg1 21:9; Mat 2:8, Mat 2:13, Mat 23:1-39; Rom 4:11
Geneva 1599
34:14 And they said unto them, (c) We cannot do this thing, to give our sister to one that is uncircumcised; for that [were] a (d) reproach unto us:
(c) They used the holy ordinance of God a means to accomplish their wicked purpose.
(d) As it is abomination for those who are baptized to be joined to infidels.
John Gill
34:14 And they said unto them,.... Levi and Simeon, to Hamor and Shechem:
we cannot do this thing, to give our sister to one that is uncircumcised; not that there was any law against it at that time; and there were, on the other hand, precedents for it both in Isaac and Jacob, who had married the daughters of uncircumcised persons; nor indeed do they plead any law, only that it was not becoming their character, nor agreeably to their religion, nor honourable in their esteem:
for that were a reproach unto us; and they should be reflected upon for slighting the institution of circumcision, which was of God: so they pretend it might be interpreted, should they enter into affinity with uncircumcised persons.
34:1534:15: բայց այսո՛ւ նմանեսցուք ձեզ, եւ բնակեսցուք ՚ի միջի ձերում, եթէ լինիցիք եւ դո՛ւք իբրեւ զմեզ՝ ՚ի թլփատել ձեզ զամենայն արու։
15 Մենք կը համակերպուենք ձեզ հետ եւ կը բնակուենք ձեր երկրում միայն այն դէպքում, եթէ դուք նմանուէք մեզ՝ թլփատուեն ձեր բոլոր արու զաւակները:
15 Բայց միայն այն ատեն կը հաճինք ձեզի, երբ ձեր ամէն արուն թլփատուելով՝ մեզի պէս ըլլաք.
բայց այսու [477]նմանեսցուք ձեզ, եւ բնակեսցուք ի միջի ձերում``, եթէ լինիցիք իբրեւ զմեզ եւ դուք` ի թլփատել ձեզ զամենայն արու:

34:15: բայց այսո՛ւ նմանեսցուք ձեզ, եւ բնակեսցուք ՚ի միջի ձերում, եթէ լինիցիք եւ դո՛ւք իբրեւ զմեզ՝ ՚ի թլփատել ձեզ զամենայն արու։
15 Մենք կը համակերպուենք ձեզ հետ եւ կը բնակուենք ձեր երկրում միայն այն դէպքում, եթէ դուք նմանուէք մեզ՝ թլփատուեն ձեր բոլոր արու զաւակները:
15 Բայց միայն այն ատեն կը հաճինք ձեզի, երբ ձեր ամէն արուն թլփատուելով՝ մեզի պէս ըլլաք.
zohrab-1805▾ eastern-1994▾ western am▾
34:1515: только на том условии мы согласимся с вами, если вы будете как мы, чтобы и у вас весь мужеский пол был обрезан;
34:15 ἐν εν in τούτῳ ουτος this; he ὁμοιωθησόμεθα ομοιοω like; liken ὑμῖν υμιν you καὶ και and; even κατοικήσομεν κατοικεω settle ἐν εν in ὑμῖν υμιν you ἐὰν εαν and if; unless γένησθε γινομαι happen; become ὡς ως.1 as; how ἡμεῖς ημεις we καὶ και and; even ὑμεῖς υμεις you ἐν εν in τῷ ο the περιτμηθῆναι περιτεμνω circumcise ὑμῶν υμων your πᾶν πας all; every ἀρσενικόν αρσενικος male
34:15 אַךְ־ ʔaḵ- אַךְ only בְּ bᵊ בְּ in זֹ֖את zˌōṯ זֹאת this נֵאֹ֣ות nēʔˈôṯ אות [uncertain] לָכֶ֑ם lāḵˈem לְ to אִ֚ם ˈʔim אִם if תִּהְי֣וּ tihyˈû היה be כָמֹ֔נוּ ḵāmˈōnû כְּמֹו like לְ lᵊ לְ to הִמֹּ֥ל himmˌōl מול circumcise לָכֶ֖ם lāḵˌem לְ to כָּל־ kol- כֹּל whole זָכָֽר׃ zāḵˈār זָכָר male
34:15. sed in hoc valebimus foederari si esse volueritis nostri similes et circumcidatur in vobis omne masculini sexusBut in this way may we be allied with you, if you will be like us, and all the male sex among you be circumcised:
15. Only on this condition will we consent unto you: if ye will be as we be, that every male of you be circumcised;
34:15. But we may succeed in this, so as to be allied with you, if you are willing to become like us, and if all the male sex among you will be circumcised.
34:15. But in this will we consent unto you: If ye will be as we [be], that every male of you be circumcised;
But in this will we consent unto you: If ye will be as we [be], that every male of you be circumcised:

15: только на том условии мы согласимся с вами, если вы будете как мы, чтобы и у вас весь мужеский пол был обрезан;
34:15
ἐν εν in
τούτῳ ουτος this; he
ὁμοιωθησόμεθα ομοιοω like; liken
ὑμῖν υμιν you
καὶ και and; even
κατοικήσομεν κατοικεω settle
ἐν εν in
ὑμῖν υμιν you
ἐὰν εαν and if; unless
γένησθε γινομαι happen; become
ὡς ως.1 as; how
ἡμεῖς ημεις we
καὶ και and; even
ὑμεῖς υμεις you
ἐν εν in
τῷ ο the
περιτμηθῆναι περιτεμνω circumcise
ὑμῶν υμων your
πᾶν πας all; every
ἀρσενικόν αρσενικος male
34:15
אַךְ־ ʔaḵ- אַךְ only
בְּ bᵊ בְּ in
זֹ֖את zˌōṯ זֹאת this
נֵאֹ֣ות nēʔˈôṯ אות [uncertain]
לָכֶ֑ם lāḵˈem לְ to
אִ֚ם ˈʔim אִם if
תִּהְי֣וּ tihyˈû היה be
כָמֹ֔נוּ ḵāmˈōnû כְּמֹו like
לְ lᵊ לְ to
הִמֹּ֥ל himmˌōl מול circumcise
לָכֶ֖ם lāḵˌem לְ to
כָּל־ kol- כֹּל whole
זָכָֽר׃ zāḵˈār זָכָר male
34:15. sed in hoc valebimus foederari si esse volueritis nostri similes et circumcidatur in vobis omne masculini sexus
But in this way may we be allied with you, if you will be like us, and all the male sex among you be circumcised:
34:15. But we may succeed in this, so as to be allied with you, if you are willing to become like us, and if all the male sex among you will be circumcised.
34:15. But in this will we consent unto you: If ye will be as we [be], that every male of you be circumcised;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:15: Gal 4:12
Geneva 1599
34:15 But in this will we consent unto you: If ye will be as we [be], that every male of you be (e) circumcised;
(e) Their fault is even greater since they made religion a disguise for their deceit.
John Gill
34:15 But in this will we consent unto you,.... Upon the following condition, that Dinah should be given in marriage:
if ye will be as we be, that every male of you be circumcised; as the sons of Jacob were, according to the command given to Abraham their great grandfather, Gen 17:10.
34:1634:16: Եւ տացուք զդստերս մեր ձեզ, եւ ՚ի դստերաց ձերոց առցուք մեզ կանայս. եւ բնակեսցո՛ւք առ ձեզ, եւ եղիցուք իբրեւ ա՛զգ մի։
16 Միայն այն ժամանակ մեր դուստրերին կը տանք ձեզ եւ ձեր դուստրերից մեզ կին կ’առնենք:
16 Այն ատեն մեր աղջիկները ձեզի կու տանք եւ ձեր աղջիկները մեզի կ’առնենք ու ձեզի հետ կը բնակինք ու ձեզի հետ մէկ ժողովուրդ կ’ըլլանք։
եւ տացուք զդստերս մեր ձեզ, եւ ի դստերաց ձերոց առցուք մեզ կանայս, եւ բնակեսցուք առ ձեզ, եւ եղիցուք իբրեւ ազգ մի:

34:16: Եւ տացուք զդստերս մեր ձեզ, եւ ՚ի դստերաց ձերոց առցուք մեզ կանայս. եւ բնակեսցո՛ւք առ ձեզ, եւ եղիցուք իբրեւ ա՛զգ մի։
16 Միայն այն ժամանակ մեր դուստրերին կը տանք ձեզ եւ ձեր դուստրերից մեզ կին կ’առնենք:
16 Այն ատեն մեր աղջիկները ձեզի կու տանք եւ ձեր աղջիկները մեզի կ’առնենք ու ձեզի հետ կը բնակինք ու ձեզի հետ մէկ ժողովուրդ կ’ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
34:1616: и будем отдавать за вас дочерей наших и брать за себя ваших дочерей, и будем жить с вами, и составим один народ;
34:16 καὶ και and; even δώσομεν διδωμι give; deposit τὰς ο the θυγατέρας θυγατηρ daughter ἡμῶν ημων our ὑμῖν υμιν you καὶ και and; even ἀπὸ απο from; away τῶν ο the θυγατέρων θυγατηρ daughter ὑμῶν υμων your λημψόμεθα λαμβανω take; get ἡμῖν ημιν us γυναῖκας γυνη woman; wife καὶ και and; even οἰκήσομεν οικεω dwell παρ᾿ παρα from; by ὑμῖν υμιν you καὶ και and; even ἐσόμεθα ειμι be ὡς ως.1 as; how γένος γενος family; class ἕν εις.1 one; unit
34:16 וְ wᵊ וְ and נָתַ֤נּוּ nāṯˈannû נתן give אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֵ֨ינוּ֙ bᵊnōṯˈênû בַּת daughter לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֵיכֶ֖ם bᵊnōṯêḵˌem בַּת daughter נִֽקַּֽח־ nˈiqqˈaḥ- לקח take לָ֑נוּ lˈānû לְ to וְ wᵊ וְ and יָשַׁ֣בְנוּ yāšˈavnû ישׁב sit אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with וְ wᵊ וְ and הָיִ֖ינוּ hāyˌînû היה be לְ lᵊ לְ to עַ֥ם ʕˌam עַם people אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
34:16. tunc dabimus et accipiemus mutuo filias nostras ac vestras et habitabimus vobiscum erimusque unus populusThen will we mutually give and take your daughters, and ours: and we will dwell with you, and will be one people:
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.
34:16. Then we will mutually give and receive your daughters as well as ours; and we will live with you, and we will become one people.
34:16. 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.
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:

16: и будем отдавать за вас дочерей наших и брать за себя ваших дочерей, и будем жить с вами, и составим один народ;
34:16
καὶ και and; even
δώσομεν διδωμι give; deposit
τὰς ο the
θυγατέρας θυγατηρ daughter
ἡμῶν ημων our
ὑμῖν υμιν you
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
ὑμῶν υμων your
λημψόμεθα λαμβανω take; get
ἡμῖν ημιν us
γυναῖκας γυνη woman; wife
καὶ και and; even
οἰκήσομεν οικεω dwell
παρ᾿ παρα from; by
ὑμῖν υμιν you
καὶ και and; even
ἐσόμεθα ειμι be
ὡς ως.1 as; how
γένος γενος family; class
ἕν εις.1 one; unit
34:16
וְ wᵊ וְ and
נָתַ֤נּוּ nāṯˈannû נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֵ֨ינוּ֙ bᵊnōṯˈênû בַּת daughter
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֵיכֶ֖ם bᵊnōṯêḵˌem בַּת daughter
נִֽקַּֽח־ nˈiqqˈaḥ- לקח take
לָ֑נוּ lˈānû לְ to
וְ wᵊ וְ and
יָשַׁ֣בְנוּ yāšˈavnû ישׁב sit
אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with
וְ wᵊ וְ and
הָיִ֖ינוּ hāyˌînû היה be
לְ lᵊ לְ to
עַ֥ם ʕˌam עַם people
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
34:16. tunc dabimus et accipiemus mutuo filias nostras ac vestras et habitabimus vobiscum erimusque unus populus
Then will we mutually give and take your daughters, and ours: and we will dwell with you, and will be one people:
34:16. Then we will mutually give and receive your daughters as well as ours; and we will live with you, and we will become one people.
34:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
34:16 Then will we give our daughters unto you,.... Meaning Dinah, whom they call their daughter, Gen 34:17; because she was the daughter of their family, and because they were entreating in the name of their father, and in conformity to the language used by those they were treating with, Gen 34:9,
and we will take your daughters to us; in marriage for wives:
and we will dwell with you; not as sojourners but as fellow citizens:
and we will become one people; being so nearly related by marriage, and professing one religion, alike submitting to circumcision, which was the distinguished badge of Abraham's seed.
34:1734:17: Ապա թէ ո՛չ լսիցէք մեզ թլփատել, առեալ զդստերս մեր ՚ի բա՛ց գնասցուք։
17 Մենք կը բնակուենք ձեզ հետ եւ կը լինենք իբրեւ մէկ ժողովուրդ: Իսկ եթէ չլսէք մեզ՝ չթլփատուէք, մեր դուստրերին կ’առնենք ու կը հեռանանք»:
17 Բայց եթէ մեզի մտիկ չընելով՝ չթլփատուիք, այն ատեն մենք մեր աղջիկը կ’առնենք ու կ’երթանք»։
Ապա թէ ոչ լսիցէք մեզ` թլփատել, առեալ [478]զդստերս մեր ի բաց գնասցուք:

34:17: Ապա թէ ո՛չ լսիցէք մեզ թլփատել, առեալ զդստերս մեր ՚ի բա՛ց գնասցուք։
17 Մենք կը բնակուենք ձեզ հետ եւ կը լինենք իբրեւ մէկ ժողովուրդ: Իսկ եթէ չլսէք մեզ՝ չթլփատուէք, մեր դուստրերին կ’առնենք ու կը հեռանանք»:
17 Բայց եթէ մեզի մտիկ չընելով՝ չթլփատուիք, այն ատեն մենք մեր աղջիկը կ’առնենք ու կ’երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
34:1717: а если не послушаетесь нас в том, чтобы обрезаться, то мы возьмем дочь нашу и удалимся.
34:17 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not εἰσακούσητε εισακουω heed; listen to ἡμῶν ημων our τοῦ ο the περιτέμνεσθαι περιτεμνω circumcise λαβόντες λαμβανω take; get τὰς ο the θυγατέρας θυγατηρ daughter ἡμῶν ημων our ἀπελευσόμεθα απερχομαι go off; go away
34:17 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֧א lˈō לֹא not תִשְׁמְע֛וּ ṯišmᵊʕˈû שׁמע hear אֵלֵ֖ינוּ ʔēlˌênû אֶל to לְ lᵊ לְ to הִמֹּ֑ול himmˈôl מול circumcise וְ wᵊ וְ and לָקַ֥חְנוּ lāqˌaḥnû לקח take אֶת־ ʔeṯ- אֵת [object marker] בִּתֵּ֖נוּ bittˌēnû בַּת daughter וְ wᵊ וְ and הָלָֽכְנוּ׃ hālˈāḵᵊnû הלך walk
34:17. sin autem circumcidi nolueritis tollemus filiam nostram et recedemusBut if you will not be circumcised, we will take our daughter and depart:
17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
34:17. But if you will not be circumcised, we will take our daughter and withdraw.”
34:17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone:

17: а если не послушаетесь нас в том, чтобы обрезаться, то мы возьмем дочь нашу и удалимся.
34:17
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
εἰσακούσητε εισακουω heed; listen to
ἡμῶν ημων our
τοῦ ο the
περιτέμνεσθαι περιτεμνω circumcise
λαβόντες λαμβανω take; get
τὰς ο the
θυγατέρας θυγατηρ daughter
ἡμῶν ημων our
ἀπελευσόμεθα απερχομαι go off; go away
34:17
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֧א lˈō לֹא not
תִשְׁמְע֛וּ ṯišmᵊʕˈû שׁמע hear
אֵלֵ֖ינוּ ʔēlˌênû אֶל to
לְ lᵊ לְ to
הִמֹּ֑ול himmˈôl מול circumcise
וְ wᵊ וְ and
לָקַ֥חְנוּ lāqˌaḥnû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בִּתֵּ֖נוּ bittˌēnû בַּת daughter
וְ wᵊ וְ and
הָלָֽכְנוּ׃ hālˈāḵᵊnû הלך walk
34:17. sin autem circumcidi nolueritis tollemus filiam nostram et recedemus
But if you will not be circumcised, we will take our daughter and depart:
34:17. But if you will not be circumcised, we will take our daughter and withdraw.”
34:17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:17: Then will we take our daughter, and we will he gone - It is natural to suppose that the tribe of Hamor was very inconsiderable, else they would not have sought an alliance with the family of Jacob, and have come so readily into a painful, disgraceful measure, without having either the sanction of Divine authority or reason; for it does not appear that the sons of Jacob urged either. And they are threatened here that if they do not agree to be circumcised, Dinah shall be taken from them, and restored to her family; and this is probably what the Shechemites saw they had not power at present to prevent.
John Gill
34:17 But if ye will not hearken to us to be circumcised,.... Will not agree to this condition, circumcision:
then will we take our daughter; by force, as the Targum of Jonathan adds:
and we will be gone: depart from this part of the country, and go elsewhere.
34:1834:18: Եւ հաճո՛յ թուեցաւ բանքն առաջի Եմովրայ, եւ առաջի Սիւքեմայ որդւոյ Եմովրայ[311]։ [311] Այլք. Եւ հաճոյ թուեցան բանքն։
18 Եմորին ու Եմորի որդի Սիւքեմին հաճելի թուացին այս խօսքերը:
18 Անոնց խօսքը հաճելի եղաւ Եմովրին ու Եմովրի որդիին Սիւքէմին։
Եւ հաճոյ թուեցան բանքն առաջի Եմովրայ, եւ առաջի Սիւքեմայ որդւոյ Եմովրայ:

34:18: Եւ հաճո՛յ թուեցաւ բանքն առաջի Եմովրայ, եւ առաջի Սիւքեմայ որդւոյ Եմովրայ[311]։
[311] Այլք. Եւ հաճոյ թուեցան բանքն։
18 Եմորին ու Եմորի որդի Սիւքեմին հաճելի թուացին այս խօսքերը:
18 Անոնց խօսքը հաճելի եղաւ Եմովրին ու Եմովրի որդիին Սիւքէմին։
zohrab-1805▾ eastern-1994▾ western am▾
34:1818: И понравились слова сии Еммору и Сихему, сыну Емморову.
34:18 καὶ και and; even ἤρεσαν αρεσκω accommodate; please οἱ ο the λόγοι λογος word; log ἐναντίον εναντιον next to; before Εμμωρ εμμωρ Hemmōr; Emmor καὶ και and; even ἐναντίον εναντιον next to; before Συχεμ συχεμ Sychem; Sikhem τοῦ ο the υἱοῦ υιος son Εμμωρ εμμωρ Hemmōr; Emmor
34:18 וַ wa וְ and יִּֽיטְב֥וּ yyˈîṭᵊvˌû יטב be good דִבְרֵיהֶ֖ם ḏivrêhˌem דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye חֲמֹ֑ור ḥᵃmˈôr חֲמֹור Hamor וּ û וְ and בְ vᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye שְׁכֶ֥ם šᵊḵˌem שְׁכֶם Shechem בֶּן־ ben- בֵּן son חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור Hamor
34:18. placuit oblatio eorum Emor et Sychem filio eiusTheir offer pleased Hemor, and Sichem his son:
18. And their words pleased Hamor, and Shechem Hamor’s son.
34:18. Their offer pleased Hamor and his son Shechem.
34:18. And their words pleased Hamor, and Shechem Hamor’s son.
And their words pleased Hamor, and Shechem Hamor' s son:

18: И понравились слова сии Еммору и Сихему, сыну Емморову.
34:18
καὶ και and; even
ἤρεσαν αρεσκω accommodate; please
οἱ ο the
λόγοι λογος word; log
ἐναντίον εναντιον next to; before
Εμμωρ εμμωρ Hemmōr; Emmor
καὶ και and; even
ἐναντίον εναντιον next to; before
Συχεμ συχεμ Sychem; Sikhem
τοῦ ο the
υἱοῦ υιος son
Εμμωρ εμμωρ Hemmōr; Emmor
34:18
וַ wa וְ and
יִּֽיטְב֥וּ yyˈîṭᵊvˌû יטב be good
דִבְרֵיהֶ֖ם ḏivrêhˌem דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור Hamor
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
שְׁכֶ֥ם šᵊḵˌem שְׁכֶם Shechem
בֶּן־ ben- בֵּן son
חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור Hamor
34:18. placuit oblatio eorum Emor et Sychem filio eius
Their offer pleased Hemor, and Sichem his son:
34:18. Their offer pleased Hamor and his son Shechem.
34:18. And their words pleased Hamor, and Shechem Hamor’s son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-24: Проникнутые желанием устроить брак Сихема с Диной, Сихем и Еммор (последний по особенно сильной любви к сыну, ст. 19) охотно соглашаются на тяжкое условие союза с семьей Иакова (18), и особенно пылавший любовью к Дине Сихем готов был немедленно совершить (по тексту библии — по-видимому, немедленно совершил, ст. 19) обрезание над собой.

Но согласно условию (15) у них должен был быть обрезан весь мужеский пол. И вот они, собрав жителей города на обычное место всяких сходок и сделок (ср. 19:1: и 23), к воротам города, дипломатично ведут с ними переговоры, искусно доказывая им выгоды союза с семьей Иакова — союза, нужного в действительности лишь для личных их целей — для всей сихемской общины: члены фамилии Иакова — люди мирные, дружески настроенные к сихемлянам, они склонны к оседлости и промыслам; к поселению их подле сихемлян препятствий нет — территория Сихема обширна, незаселенна; в смысле заселения ее важное значение могут иметь взаимные браки сихемлян и членов потомства Иакова (21). Выставив на вид выгоды союза, Еммор и Сихем упоминают, наконец, и об условиях союза — поголовной кровавой операции всего мужского населения. Но и это нелегкое условие они, видимо, стараются представить весьма подходящим, не заключающим в себе ничего позорного уже по тому одному, что все члены фамилии Иакова обрезаны (22). Притом это единственное условие, продолжают Еммор и Сихем, доставит их народу все выгоды материального довольства, предоставив в руки их все богатство рода Иакова; и еще раз убеждают своих соплеменников согласиться на принятие обрезания (23).

И вот, может быть, не столько красноречие князей, сколько естественное желание народа усилиться посредством союза с сильной и богатой, как полагали, семьей Иакова, окончательно склонили жителей Сихема к обрезанию, тем более что вовсе необычной, неслыханной в окрестных странах того времен операция обрезания не была. Согласились на принятие обрезания «все выходящее из ворот города», т. е. все полноправные, имеющие право голоса в общественных делах, и обрезание было поголовно произведено как над ними, так и над всем мужским населением города. Население это могло быть не особенно велико, как видно из легкости для Симеона и Левия последующей кровавой расправы со всею мужской половиной населения. Кем совершено было обрезание над целою общиной? Вероятно, сыновьями Иакова, при особенно деятельном участии Симеона и Левия, с помощью также и рабов (24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And their words pleased Hamor, and Shechem Hamor's son. 19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23 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. 24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
Here, 1. Hamor and Shechem gave consent themselves to be circumcised, v. 18, 19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it, which made them the more desirous to incorporate with the family of Jacob, Zech. viii. 23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent (v. 23), Shall not their cattle and their substance be ours? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle: yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family only in hopes of interesting themselves thereby in the riches of that family. Thus there are many with whom gain is godliness, and who are more governed and influenced by their secular interest than by any principle of their religion.
Albert Barnes: Notes on the Bible - 1834
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.
Carl Friedrich Keil and Franz Delitzsch
34:18
The condition seemed reasonable to the two suitors, and by way of setting a good example, "the young man did not delay to do this word," i.e., to submit to circumcision, "as he was honoured before all his father's house." This is stated by anticipation in Gen 34:19; but before submitting to the operation, he went with his father to the gate, the place of public assembly, to lay the matter before the citizens of the town. They knew so well how to make the condition palatable, by a graphic description of the wealth of Jacob and his family, and by expatiating upon the advantages of being united with them, that the Shechemites consented to the proposal. שׁלמים: integri, people whose bearing is unexceptionable. "And the land, behold broad on both sides it is before them," i.e., it offers space enough in every direction for them to wander about with their flocks. And then the gain: "Their cattle, and their possessions, and their beasts of burden...shall they not be ours?" מקנה is used here for flocks and herds, בּהמה for beasts of burden, viz., camels and asses (cf. Num 32:26). But notwithstanding the advantages here pointed out, the readiness of all the citizens of Shechem (vid., Gen 23:10) to consent to be circumcised, could only be satisfactorily explained from the fact that this religious rite was already customary in different nations (according to Herod. 2, 104, among the Egyptians and Colchians), as an act of religious or priestly consecration.
John Gill
34:18 And their words pleased Hamor, and Shechem Hamor's son. The condition proposed was acceptable to them both, and they agreed to comply with it; Hamor, because of the great love he had for his son; Shechem, because of the great love he had for Dinah.
John Wesley
34:18 Hamor and Shechem gave consent themselves to be circumcised. To this perhaps they were moved not only by the strong desire they had to bring about, this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which it is probable they had some confused notions of, and of the promises confirmed by it; which made them the more desirous to incorporate with the family of Jacob.
34:1934:19: Եւ ո՛չ յամեաց պատանին առնել զբանն. զի յո՛յժ հարեալ էր ՚ի սէր դստերն Յակոբայ։ Եւ նա՛ էր պատուականագոյն քան զամենեսեան՝ որ ՚ի տան հօր նորա էին։
19 Երիտասարդը չյապաղեց անել այդ բանը, որովհետեւ շատ էր սիրում Յակոբի դստերը: Նա իր հօր ընտանիքի անդամների մէջ ամենից աւելի յարգանք էր վայելում:
19 Այն պատանին այս բանը ընելու չուշացաւ, քանզի Յակոբին աղջկանը զմայլած էր եւ իր հօրը տանը մէջ եղողներուն ամենէն պատուականն էր անիկա։
Եւ ոչ յամեաց պատանին առնել զբանն, զի յոյժ հարեալ էր ի դստերն Յակոբայ. եւ նա էր պատուականագոյն քան զամենեսեան որ ի տան հօր նորա էին:

34:19: Եւ ո՛չ յամեաց պատանին առնել զբանն. զի յո՛յժ հարեալ էր ՚ի սէր դստերն Յակոբայ։ Եւ նա՛ էր պատուականագոյն քան զամենեսեան՝ որ ՚ի տան հօր նորա էին։
19 Երիտասարդը չյապաղեց անել այդ բանը, որովհետեւ շատ էր սիրում Յակոբի դստերը: Նա իր հօր ընտանիքի անդամների մէջ ամենից աւելի յարգանք էր վայելում:
19 Այն պատանին այս բանը ընելու չուշացաւ, քանզի Յակոբին աղջկանը զմայլած էր եւ իր հօրը տանը մէջ եղողներուն ամենէն պատուականն էր անիկա։
zohrab-1805▾ eastern-1994▾ western am▾
34:1919: Юноша не умедлил исполнить это, потому что любил дочь Иакова. А он более всех уважаем был из дома отца своего.
34:19 καὶ και and; even οὐκ ου not ἐχρόνισεν χρονιζω delay ὁ ο the νεανίσκος νεανισκος young man τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐνέκειτο εγκειμαι for τῇ ο the θυγατρὶ θυγατηρ daughter Ιακωβ ιακωβ Iakōb; Iakov αὐτὸς αυτος he; him δὲ δε though; while ἦν ειμι be ἐνδοξότατος ενδοξος glorious πάντων πας all; every τῶν ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
34:19 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֵחַ֤ר ʔēḥˈar אחר be behind הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word כִּ֥י kˌî כִּי that חָפֵ֖ץ ḥāfˌēṣ חפץ desire בְּ bᵊ בְּ in בַֽת־ vˈaṯ- בַּת daughter יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and ה֣וּא hˈû הוּא he נִכְבָּ֔ד niḵbˈāḏ כבד be heavy מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house אָבִֽיו׃ ʔāvˈiʸw אָב father
34:19. nec distulit adulescens quin statim quod petebatur expleret amabat enim puellam valde et ipse erat inclitus in omni domo patris suiAnd the young man made no delay, but forthwith fulfilled what was required, for he loved the damsel exceedingly, and he was the greatest man in all his father's house.
19. And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he was honoured above all the house of his father.
34:19. Neither did the young man cause any delay; in fact he immediately fulfilled what was requested. For he loved the girl very much, and he was well-known throughout his father’s house.
34:19. And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he [was] more honourable than all the house of his father.
And the young man deferred not to do the thing, because he had delight in Jacob' s daughter: and he [was] more honourable than all the house of his father:

19: Юноша не умедлил исполнить это, потому что любил дочь Иакова. А он более всех уважаем был из дома отца своего.
34:19
καὶ και and; even
οὐκ ου not
ἐχρόνισεν χρονιζω delay
ο the
νεανίσκος νεανισκος young man
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐνέκειτο εγκειμαι for
τῇ ο the
θυγατρὶ θυγατηρ daughter
Ιακωβ ιακωβ Iakōb; Iakov
αὐτὸς αυτος he; him
δὲ δε though; while
ἦν ειμι be
ἐνδοξότατος ενδοξος glorious
πάντων πας all; every
τῶν ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
34:19
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֵחַ֤ר ʔēḥˈar אחר be behind
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
כִּ֥י kˌî כִּי that
חָפֵ֖ץ ḥāfˌēṣ חפץ desire
בְּ bᵊ בְּ in
בַֽת־ vˈaṯ- בַּת daughter
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
נִכְבָּ֔ד niḵbˈāḏ כבד be heavy
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
אָבִֽיו׃ ʔāvˈiʸw אָב father
34:19. nec distulit adulescens quin statim quod petebatur expleret amabat enim puellam valde et ipse erat inclitus in omni domo patris sui
And the young man made no delay, but forthwith fulfilled what was required, for he loved the damsel exceedingly, and he was the greatest man in all his father's house.
34:19. Neither did the young man cause any delay; in fact he immediately fulfilled what was requested. For he loved the girl very much, and he was well-known throughout his father’s house.
34:19. And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he [was] more honourable than all the house of his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:19: because: Gen 29:20; Sol 8:6; Isa 62:4
honourable: Gen 41:20; Num 22:15; Sa1 22:14; Kg2 5:1; Ch1 4:9; Isa 3:3-5, Isa 5:13, Isa 23:8, Isa 23:9; Act 13:50, Act 17:12
John Gill
34:19 And the young man deferred not to do the thing,.... To be circumcised himself, and to get all the males of the city circumcised; he delayed not a moment, but made all the haste he could to get it accomplished:
because he had delight in Jacob's daughter; he really loved her, and delighted in her person and company: it was not the effect of a brutish lust, but a true affection he bore to her, that he desired her in marriage:
and he was more honourable than all the house of his father; for though he had done a base thing in defiling Jacob's daughter, yet in this he was honourable, that he sought to marry her, and to do any thing that was in his power to recompence the injury; and he was honourable in keeping covenant and compact with men; and was honest, upright, and sincere, to fulfil the condition imposed on him, and he had agreed to, as well as he was in greater esteem among the citizens than any of his father's house, which made it the more easy to him to get their consent to be circumcised; they having a very high and honourable opinion of him, and ready to oblige him in anything they could.
34:2034:20: Եւ եկին Եմովր եւ Սիւքեմ որդի նորա ՚ի դուռն քաղաքին իւրեանց. եւ խօսեցան ընդ ա՛րս քաղաքին իւրեանց՝ եւ ասեն.
20 Եմորն ու իր որդի Սիւքեմը եկան իրենց քաղաքի դարպասի մօտ եւ, դիմելով իրենց քաղաքի տղամարդկանց, ասացին նրանց.
20 Եմովր եւ անոր որդին Սիւքէմ իրենց քաղաքին դուռը եկան ու իրենց քաղաքին մարդոցը հետ խօսեցան՝ ըսելով.
Եւ եկին Եմովր եւ Սիւքեմ որդի նորա ի դուռն քաղաքին իւրեանց, եւ խօսեցան ընդ արս քաղաքին իւրեանց եւ ասեն:

34:20: Եւ եկին Եմովր եւ Սիւքեմ որդի նորա ՚ի դուռն քաղաքին իւրեանց. եւ խօսեցան ընդ ա՛րս քաղաքին իւրեանց՝ եւ ասեն.
20 Եմորն ու իր որդի Սիւքեմը եկան իրենց քաղաքի դարպասի մօտ եւ, դիմելով իրենց քաղաքի տղամարդկանց, ասացին նրանց.
20 Եմովր եւ անոր որդին Սիւքէմ իրենց քաղաքին դուռը եկան ու իրենց քաղաքին մարդոցը հետ խօսեցան՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
34:2020: И пришел Еммор и Сихем, сын его, к воротам города своего, и стали говорить жителям города своего и сказали:
34:20 ἦλθεν ερχομαι come; go δὲ δε though; while Εμμωρ εμμωρ Hemmōr; Emmor καὶ και and; even Συχεμ συχεμ Sychem; Sikhem ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him πρὸς προς to; toward τὴν ο the πύλην πυλη gate τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him καὶ και and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward τοὺς ο the ἄνδρας ανηρ man; husband τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him λέγοντες λεγω tell; declare
34:20 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come חֲמֹ֛ור ḥᵃmˈôr חֲמֹור Hamor וּ û וְ and שְׁכֶ֥ם šᵊḵˌem שְׁכֶם Shechem בְּנֹ֖ו bᵊnˌô בֵּן son אֶל־ ʔel- אֶל to שַׁ֣עַר šˈaʕar שַׁעַר gate עִירָ֑ם ʕîrˈām עִיר town וַֽ wˈa וְ and יְדַבְּר֛וּ yᵊḏabbᵊrˈû דבר speak אֶל־ ʔel- אֶל to אַנְשֵׁ֥י ʔanšˌê אִישׁ man עִירָ֖ם ʕîrˌām עִיר town לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
34:20. ingressique portam urbis locuti sunt populoAnd going into the gate of the city they spoke to the people:
20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
34:20. And entering at the gate of the city, they spoke to the people:
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 and Shechem his son came unto the gate of their city, and communed with the men of their city, saying:

20: И пришел Еммор и Сихем, сын его, к воротам города своего, и стали говорить жителям города своего и сказали:
34:20
ἦλθεν ερχομαι come; go
δὲ δε though; while
Εμμωρ εμμωρ Hemmōr; Emmor
καὶ και and; even
Συχεμ συχεμ Sychem; Sikhem
ο the
υἱὸς υιος son
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὴν ο the
πύλην πυλη gate
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
τοὺς ο the
ἄνδρας ανηρ man; husband
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
λέγοντες λεγω tell; declare
34:20
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
חֲמֹ֛ור ḥᵃmˈôr חֲמֹור Hamor
וּ û וְ and
שְׁכֶ֥ם šᵊḵˌem שְׁכֶם Shechem
בְּנֹ֖ו bᵊnˌô בֵּן son
אֶל־ ʔel- אֶל to
שַׁ֣עַר šˈaʕar שַׁעַר gate
עִירָ֑ם ʕîrˈām עִיר town
וַֽ wˈa וְ and
יְדַבְּר֛וּ yᵊḏabbᵊrˈû דבר speak
אֶל־ ʔel- אֶל to
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
עִירָ֖ם ʕîrˌām עִיר town
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
34:20. ingressique portam urbis locuti sunt populo
And going into the gate of the city they spoke to the people:
34:20. And entering at the gate of the city, they spoke to the people:
34:20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:20: the gate: Gen 22:17, Gen 23:10; Deu 17:5; Rut 4:1; Job 29:7; Pro 31:23; Amo 5:10, Amo 5:12, Amo 5:15; Zac 8:16
Geneva 1599
34:20 And Hamor and Shechem his son came unto the (f) gate of their city, and communed with the men of their city, saying,
(f) For the people used to assemble there, and justice was administered.
John Gill
34:20 And Hamor and Shechem his son went unto the gate of their city,.... Where courts of judicature were held, and all public affairs respecting the common interest of the city were transacted: here, no doubt, Hamor their prince summoned them to come, by the usual method in which the citizens were convened on certain occasions:
and communed with the men of their city; upon the subject of entering into an alliance with Jacob's family, of admitting them to be fellow citizens with them, and of their being incorporated among them, and becoming one people with them, taking no notice of the true reason of this motion:
saying, as follows.
Robert Jamieson, A. R. Fausset and David Brown
34:20 Hamor and Shechem . . . came unto the gate of their city--That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.
34:2134:21: Որեա՛րն այն խաղաղութեամբ են ընդ մեզ. արդ բնակեսցեն յերկրիս, եւ շահեսցին ՚ի սմա. զի երկիրս ընդարձա՛կ է առաջի նոցա. զդստերս նոցա առցուք մե՛զ կանայս, եւ զդստերս մեր տացուք նոցա[312]։ [312] Ոսկան. Արքն այնոքիկ խաղաղութեամբ են։ եւ (22). Նմանեսցին մեզ արքն բնակիլ ընդ մեզ։
21 «Այդ մարդիկ հաշտ ու խաղաղ են մեզ հետ: Արդ, թող բնակուեն այս երկրում եւ վաստակ ձեռք բերեն այստեղ, որովհետեւ այս ընդարձակ երկիրը փռուած է նրանց առաջ: Նրանց դուստրերին մեզ կին առնենք եւ մեր դուստրերին տանք նրանց:
21 «Այս մարդիկը խաղաղութեամբ կը վարուին մեզի հետ. ուստի թող այս երկրին մէջ բնակին ու անոր մէջ առուտուր ընեն, քանզի ահա երկիրը ընդարձակ է անոնց առջեւ. եկէ՛ք, անոնց աղջիկները մեզի կին առնենք եւ մեր աղջիկներն ալ անոնց տանք։
Որեարն այն խաղաղութեամբ են ընդ մեզ. արդ բնակեսցեն յերկրիս եւ շահեսցին ի սմա. զի երկիրս ընդարձակ է առաջի նոցա. զդստերս նոցա առցուք մեզ կանայս, եւ զդստերս մեր տացուք նոցա:

34:21: Որեա՛րն այն խաղաղութեամբ են ընդ մեզ. արդ բնակեսցեն յերկրիս, եւ շահեսցին ՚ի սմա. զի երկիրս ընդարձա՛կ է առաջի նոցա. զդստերս նոցա առցուք մե՛զ կանայս, եւ զդստերս մեր տացուք նոցա[312]։
[312] Ոսկան. Արքն այնոքիկ խաղաղութեամբ են։ եւ (22). Նմանեսցին մեզ արքն բնակիլ ընդ մեզ։
21 «Այդ մարդիկ հաշտ ու խաղաղ են մեզ հետ: Արդ, թող բնակուեն այս երկրում եւ վաստակ ձեռք բերեն այստեղ, որովհետեւ այս ընդարձակ երկիրը փռուած է նրանց առաջ: Նրանց դուստրերին մեզ կին առնենք եւ մեր դուստրերին տանք նրանց:
21 «Այս մարդիկը խաղաղութեամբ կը վարուին մեզի հետ. ուստի թող այս երկրին մէջ բնակին ու անոր մէջ առուտուր ընեն, քանզի ահա երկիրը ընդարձակ է անոնց առջեւ. եկէ՛ք, անոնց աղջիկները մեզի կին առնենք եւ մեր աղջիկներն ալ անոնց տանք։
zohrab-1805▾ eastern-1994▾ western am▾
34:2121: сии люди мирны с нами; пусть они селятся на земле и промышляют на ней; земля же вот пространна пред ними. Станем брать дочерей их себе в жены и наших дочерей выдавать за них.
34:21 οἱ ο the ἄνθρωποι ανθρωπος person; human οὗτοι ουτος this; he εἰρηνικοί ειρηνικος peaceful εἰσιν ειμι be μεθ᾿ μετα with; amid ἡμῶν ημων our οἰκείτωσαν οικεω dwell ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐμπορευέσθωσαν εμπορευομαι do business αὐτήν αυτος he; him ἡ ο the δὲ δε though; while γῆ γη earth; land ἰδοὺ ιδου see!; here I am πλατεῖα πλατυς broad; street ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him λημψόμεθα λαμβανω take; get ἡμῖν ημιν us γυναῖκας γυνη woman; wife καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter ἡμῶν ημων our δώσομεν διδωμι give; deposit αὐτοῖς αυτος he; him
34:21 הָ hā הַ the אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man הָ hā הַ the אֵ֜לֶּה ʔˈēlleh אֵלֶּה these שְֽׁלֵמִ֧ים šᵊˈlēmˈîm שָׁלֵם complete הֵ֣ם hˈēm הֵם they אִתָּ֗נוּ ʔittˈānû אֵת together with וְ wᵊ וְ and יֵשְׁב֤וּ yēšᵊvˈû ישׁב sit בָ vā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יִסְחֲר֣וּ yisḥᵃrˈû סחר go about אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וְ wᵊ וְ and הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth הִנֵּ֥ה hinnˌē הִנֵּה behold רַֽחֲבַת־ rˈaḥᵃvaṯ- רָחָב wide יָדַ֖יִם yāḏˌayim יָד hand לִ li לְ to פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתָם֙ bᵊnōṯˌām בַּת daughter נִקַּֽח־ niqqˈaḥ- לקח take לָ֣נוּ lˈānû לְ to לְ lᵊ לְ to נָשִׁ֔ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֵ֖ינוּ bᵊnōṯˌênû בַּת daughter נִתֵּ֥ן nittˌēn נתן give לָהֶֽם׃ lāhˈem לְ to
34:21. viri isti pacifici sunt et volunt habitare nobiscum negotientur in terra et exerceant eam quae spatiosa et lata cultoribus indiget filias eorum accipiemus uxores et nostras illis dabimusThese men are peaceable and willing to dwell with us: let them trade in the land, and till it, which being large and wide wanteth men to till it: we shall take their daughters for wives, and we will give them ours.
21. These men are peaceable with us; therefore let them dwell in the land, and trade therein; for, behold, the land is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
34:21. “These men are peaceful, and they want to live among us. Let them trade in the land and cultivate it, for, being spacious and broad, it is in need of cultivation. We will receive their daughters as wives, and we will give them ours.
34:21. These men [are] peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
These men [are] peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters:

21: сии люди мирны с нами; пусть они селятся на земле и промышляют на ней; земля же вот пространна пред ними. Станем брать дочерей их себе в жены и наших дочерей выдавать за них.
34:21
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οὗτοι ουτος this; he
εἰρηνικοί ειρηνικος peaceful
εἰσιν ειμι be
μεθ᾿ μετα with; amid
ἡμῶν ημων our
οἰκείτωσαν οικεω dwell
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐμπορευέσθωσαν εμπορευομαι do business
αὐτήν αυτος he; him
ο the
δὲ δε though; while
γῆ γη earth; land
ἰδοὺ ιδου see!; here I am
πλατεῖα πλατυς broad; street
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
λημψόμεθα λαμβανω take; get
ἡμῖν ημιν us
γυναῖκας γυνη woman; wife
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
ἡμῶν ημων our
δώσομεν διδωμι give; deposit
αὐτοῖς αυτος he; him
34:21
הָ הַ the
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
הָ הַ the
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
שְֽׁלֵמִ֧ים šᵊˈlēmˈîm שָׁלֵם complete
הֵ֣ם hˈēm הֵם they
אִתָּ֗נוּ ʔittˈānû אֵת together with
וְ wᵊ וְ and
יֵשְׁב֤וּ yēšᵊvˈû ישׁב sit
בָ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יִסְחֲר֣וּ yisḥᵃrˈû סחר go about
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
וְ wᵊ וְ and
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
הִנֵּ֥ה hinnˌē הִנֵּה behold
רַֽחֲבַת־ rˈaḥᵃvaṯ- רָחָב wide
יָדַ֖יִם yāḏˌayim יָד hand
לִ li לְ to
פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתָם֙ bᵊnōṯˌām בַּת daughter
נִקַּֽח־ niqqˈaḥ- לקח take
לָ֣נוּ lˈānû לְ to
לְ lᵊ לְ to
נָשִׁ֔ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֵ֖ינוּ bᵊnōṯˌênû בַּת daughter
נִתֵּ֥ן nittˌēn נתן give
לָהֶֽם׃ lāhˈem לְ to
34:21. viri isti pacifici sunt et volunt habitare nobiscum negotientur in terra et exerceant eam quae spatiosa et lata cultoribus indiget filias eorum accipiemus uxores et nostras illis dabimus
These men are peaceable and willing to dwell with us: let them trade in the land, and till it, which being large and wide wanteth men to till it: we shall take their daughters for wives, and we will give them ours.
34:21. “These men are peaceful, and they want to live among us. Let them trade in the land and cultivate it, for, being spacious and broad, it is in need of cultivation. We will receive their daughters as wives, and we will give them ours.
34:21. These men [are] peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
34:21 These men [are] (g) peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
(g) Thus many pretend to speak for a public profit, when in reality they are only speaking for their own private gain and convenience.
John Gill
34:21 These men are peaceable with us,.... Meaning Jacob and his sons, pointing to their tents which were near their city; and no doubt more was said than is here expressed, and that these words were introduced with a preface, in which notice was taken of Jacob and his family, and their names mentioned, as here their character is given; that they were men of peaceable dispositions, harmless and inoffensive, as appeared they had been ever since they came into these parts; and there was a great deal of reason to believe they still would be, and which was an argument in their favour, to admit them to a residence among them:
therefore let them dwell in the land, and trade therein; give them leave to dwell where they please, and carry on what trade and traffic in the land they think fit; since they are not likely to be quarrelsome and troublesome, but will deal honestly and honourably, and pay duly for what they agree for or merchandise in:
for the land, behold, it is large enough for them; there is room enough for them to dwell in, and pasturage enough for their cattle, and land enough to manure and till, without in the least incommoding the inhabitants: yea, it is likely to be to their advantage, since they would pay for what they should purchase or hire, and would improve the land which lay uncultivated:
let us take their daughters to us for wives, and let us give them our daughters; this was the thing principally aimed at; and the rest, both what goes before, and what follows after, were in order to this.
34:2234:22: Բայց միայն՝ այսո՛ւ նմանեսցեն մեզ որեարն՝ բնակել ընդ մեզ լինել ազգ մի. ՚ի թլփատել մեզ զամենայն արու, որպէս նոքա՛յն թլփատեալ են։
22 Այդ մարդիկ մեզ նման լինելով՝ կը բնակուեն մեզ հետ, եւ մենք կը լինենք իբրեւ մէկ ժողովուրդ միայն այն պայմանով, որ մեր բոլոր զաւակները թլփատուեն, ինչպէս որ իրենք են թլփատուած:
22 Բայց այն մարդիկը մեզի հետ բնակելու, մէկ ժողովուրդ ըլլալու համար միայն այս բանը կը պահանջեն մեզմէ, որ իրենց թլփատուելուն պէս, մեր ամէն արուն թլփատուի.
Բայց միայն այսու [479]նմանեսցեն մեզ որեարն` բնակել ընդ մեզ լինել ազգ մի, ի թլփատել մեզ զամենայն արու, որպէս նոքայն թլփատեալ են:

34:22: Բայց միայն՝ այսո՛ւ նմանեսցեն մեզ որեարն՝ բնակել ընդ մեզ լինել ազգ մի. ՚ի թլփատել մեզ զամենայն արու, որպէս նոքա՛յն թլփատեալ են։
22 Այդ մարդիկ մեզ նման լինելով՝ կը բնակուեն մեզ հետ, եւ մենք կը լինենք իբրեւ մէկ ժողովուրդ միայն այն պայմանով, որ մեր բոլոր զաւակները թլփատուեն, ինչպէս որ իրենք են թլփատուած:
22 Բայց այն մարդիկը մեզի հետ բնակելու, մէկ ժողովուրդ ըլլալու համար միայն այս բանը կը պահանջեն մեզմէ, որ իրենց թլփատուելուն պէս, մեր ամէն արուն թլփատուի.
zohrab-1805▾ eastern-1994▾ western am▾
34:2222: Только на том условии сии люди соглашаются жить с нами и быть одним народом, чтобы и у нас обрезан был весь мужеский пол, как они обрезаны.
34:22 μόνον μονον only; alone ἐν εν in τούτῳ ουτος this; he ὁμοιωθήσονται ομοιοω like; liken ἡμῖν ημιν us οἱ ο the ἄνθρωποι ανθρωπος person; human τοῦ ο the κατοικεῖν κατοικεω settle μεθ᾿ μετα with; amid ἡμῶν ημων our ὥστε ωστε as such; that εἶναι ειμι be λαὸν λαος populace; population ἕνα εις.1 one; unit ἐν εν in τῷ ο the περιτέμνεσθαι περιτεμνω circumcise ἡμῶν ημων our πᾶν πας all; every ἀρσενικόν αρσενικος just as καὶ και and; even αὐτοὶ αυτος he; him περιτέτμηνται περιτεμνω circumcise
34:22 אַךְ־ ʔaḵ- אַךְ only בְּ֠ bᵊ בְּ in זֹאת zōṯ זֹאת this יֵאֹ֨תוּ yēʔˌōṯû אות [uncertain] לָ֤נוּ lˈānû לְ to הָ hā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit אִתָּ֔נוּ ʔittˈānû אֵת together with לִ li לְ to הְיֹ֖ות hᵊyˌôṯ היה be לְ lᵊ לְ to עַ֣ם ʕˈam עַם people אֶחָ֑ד ʔeḥˈāḏ אֶחָד one בְּ bᵊ בְּ in הִמֹּ֥ול himmˌôl מול circumcise לָ֨נוּ֙ lˈānû לְ to כָּל־ kol- כֹּל whole זָכָ֔ר zāḵˈār זָכָר male כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they נִמֹּלִֽים׃ nimmōlˈîm מול circumcise
34:22. unum est quod differtur tantum bonum si circumcidamus masculos nostros ritum gentis imitantesOne thing there is for which so great a good is deferred: We must circumcise every male among us, following the manner of the nation.
22. Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.
34:22. There is one thing that prevents so great a good: whether we will circumcise our males, imitating the ritual of their nation.
34:22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they [are] circumcised.
Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they [are] circumcised:

22: Только на том условии сии люди соглашаются жить с нами и быть одним народом, чтобы и у нас обрезан был весь мужеский пол, как они обрезаны.
34:22
μόνον μονον only; alone
ἐν εν in
τούτῳ ουτος this; he
ὁμοιωθήσονται ομοιοω like; liken
ἡμῖν ημιν us
οἱ ο the
ἄνθρωποι ανθρωπος person; human
τοῦ ο the
κατοικεῖν κατοικεω settle
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ὥστε ωστε as such; that
εἶναι ειμι be
λαὸν λαος populace; population
ἕνα εις.1 one; unit
ἐν εν in
τῷ ο the
περιτέμνεσθαι περιτεμνω circumcise
ἡμῶν ημων our
πᾶν πας all; every
ἀρσενικόν αρσενικος just as
καὶ και and; even
αὐτοὶ αυτος he; him
περιτέτμηνται περιτεμνω circumcise
34:22
אַךְ־ ʔaḵ- אַךְ only
בְּ֠ bᵊ בְּ in
זֹאת zōṯ זֹאת this
יֵאֹ֨תוּ yēʔˌōṯû אות [uncertain]
לָ֤נוּ lˈānû לְ to
הָ הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
אִתָּ֔נוּ ʔittˈānû אֵת together with
לִ li לְ to
הְיֹ֖ות hᵊyˌôṯ היה be
לְ lᵊ לְ to
עַ֣ם ʕˈam עַם people
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
בְּ bᵊ בְּ in
הִמֹּ֥ול himmˌôl מול circumcise
לָ֨נוּ֙ lˈānû לְ to
כָּל־ kol- כֹּל whole
זָכָ֔ר zāḵˈār זָכָר male
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
נִמֹּלִֽים׃ nimmōlˈîm מול circumcise
34:22. unum est quod differtur tantum bonum si circumcidamus masculos nostros ritum gentis imitantes
One thing there is for which so great a good is deferred: We must circumcise every male among us, following the manner of the nation.
34:22. There is one thing that prevents so great a good: whether we will circumcise our males, imitating the ritual of their nation.
34:22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they [are] circumcised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:22: Gen 34:15-17
John Gill
34:22 Only herein will the men consent unto us,.... The only term or condition insisted upon, to come into an alliance and affinity with us, and
for to dwell with us, to be one people, to become one body politic, is the following one:
if every male among us be circumcised, as they are circumcised; submitting to this rite, they agree to take up their residence with us, and be incorporated among us, and become one people.
34:2334:23: Եւ ինչք նոցա եւ անասուն նոցա եւ չորքոտանի նոցա ո՞չ ապաքէն մեր լինիցի. բայց այնու եւեթ նմանեսցուք նոցա, եւ բնակեսցեն ՚ի միջի մերում։
23 Միթէ այդ ձեւով նրանց ունեցուածքը, նրանց անասունը եւ նրանց չորքոտանին մերը չե՞ն լինի: Եթէ նրանց այդ պայմանն ընդունենք, նրանք կը բնակուեն մեզ հետ»:
23 Անոնց հօտերը ու անոնց ստացուածքը եւ ամէն անասունները մերը չե՞ն ըլլար. միայն թէ մենք անոնց հաճինք, որ մեզի հետ բնակին»։
Եւ ինչք նոցա եւ անասուն նոցա եւ չորքոտանի նոցա ո՞չ ապաքէն մեր լինիցի. բայց այնու եւեթ [480]նմանեսցուք նոցա, եւ բնակեսցեն ի միջի մերում:

34:23: Եւ ինչք նոցա եւ անասուն նոցա եւ չորքոտանի նոցա ո՞չ ապաքէն մեր լինիցի. բայց այնու եւեթ նմանեսցուք նոցա, եւ բնակեսցեն ՚ի միջի մերում։
23 Միթէ այդ ձեւով նրանց ունեցուածքը, նրանց անասունը եւ նրանց չորքոտանին մերը չե՞ն լինի: Եթէ նրանց այդ պայմանն ընդունենք, նրանք կը բնակուեն մեզ հետ»:
23 Անոնց հօտերը ու անոնց ստացուածքը եւ ամէն անասունները մերը չե՞ն ըլլար. միայն թէ մենք անոնց հաճինք, որ մեզի հետ բնակին»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2323: Не для нас ли стада их, и имение их, и весь скот их? Только согласимся с ними, и будут жить с нами.
34:23 καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τετράποδα τετραπους quadruped; beast οὐχ ου not ἡμῶν ημων our ἔσται ειμι be μόνον μονον only; alone ἐν εν in τούτῳ ουτος this; he ὁμοιωθῶμεν ομοιοω like; liken αὐτοῖς αυτος he; him καὶ και and; even οἰκήσουσιν οικεω dwell μεθ᾿ μετα with; amid ἡμῶν ημων our
34:23 מִקְנֵהֶ֤ם miqnēhˈem מִקְנֶה purchase וְ wᵊ וְ and קִנְיָנָם֙ qinyānˌām קִנְיָן property וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּהֶמְתָּ֔ם bᵊhemtˈām בְּהֵמָה cattle הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not לָ֖נוּ lˌānû לְ to הֵ֑ם hˈēm הֵם they אַ֚ךְ ˈʔaḵ אַךְ only נֵאֹ֣ותָה nēʔˈôṯā אות [uncertain] לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit אִתָּֽנוּ׃ ʔittˈānû אֵת together with
34:23. et substantia eorum et pecora et cuncta quae possident nostra erunt tantum in hoc adquiescamus et habitantes simul unum efficiemus populumAnd their substance, and cattle, and all that they possess, shall be ours: only in this let us condescend, and by dwelling together, we shall make one people.
23. Shall not their cattle and their substance and all their beasts be ours? only let us consent unto them, and they will dwell with us.
34:23. And their substance, and cattle, and all that they possess, will be ours, if only we will acquiesce to this, and so, in living together, will form one people.”
34:23. [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.
Shall not their cattle and their substance and every beast of their' s [be] our' s? only let us consent unto them, and they will dwell with us:

23: Не для нас ли стада их, и имение их, и весь скот их? Только согласимся с ними, и будут жить с нами.
34:23
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τετράποδα τετραπους quadruped; beast
οὐχ ου not
ἡμῶν ημων our
ἔσται ειμι be
μόνον μονον only; alone
ἐν εν in
τούτῳ ουτος this; he
ὁμοιωθῶμεν ομοιοω like; liken
αὐτοῖς αυτος he; him
καὶ και and; even
οἰκήσουσιν οικεω dwell
μεθ᾿ μετα with; amid
ἡμῶν ημων our
34:23
מִקְנֵהֶ֤ם miqnēhˈem מִקְנֶה purchase
וְ wᵊ וְ and
קִנְיָנָם֙ qinyānˌām קִנְיָן property
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּהֶמְתָּ֔ם bᵊhemtˈām בְּהֵמָה cattle
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
לָ֖נוּ lˌānû לְ to
הֵ֑ם hˈēm הֵם they
אַ֚ךְ ˈʔaḵ אַךְ only
נֵאֹ֣ותָה nēʔˈôṯā אות [uncertain]
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit
אִתָּֽנוּ׃ ʔittˈānû אֵת together with
34:23. et substantia eorum et pecora et cuncta quae possident nostra erunt tantum in hoc adquiescamus et habitantes simul unum efficiemus populum
And their substance, and cattle, and all that they possess, shall be ours: only in this let us condescend, and by dwelling together, we shall make one people.
34:23. And their substance, and cattle, and all that they possess, will be ours, if only we will acquiesce to this, and so, in living together, will form one people.”
34:23. [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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:23: Shall not their cattle and their substance - be ours? - This was a bait held out for the poor unsuspecting people of Hamor by their prince and his son, who were not much less deceived than the people themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:23: Pro 1:12, Pro 1:13, Pro 23:4, Pro 23:5, Pro 28:20; Joh 2:16, Joh 6:26, Joh 6:27; Act 19:24-26; Ti1 6:6-10
Geneva 1599
34:23 [Shall] not (h) their cattle and their substance and every beast of theirs [be] ours? only let us consent unto them, and they will dwell with us.
(h) Thus they do not lack any form of perversion, who prefer their own convenience before the common good.
John Gill
34:23 Shall not their cattle, and their substance, and every beast of theirs, be ours?.... Which would in course come into their families in process of time, by intermarrying with them, or, being more numerous and powerful than they, could seize upon them when they pleased, and take all they had: thus they argue from the profit and advantage that would accrue to them by admitting them among them, upon their terms; and this argument, taken from worldly interest, they knew would have great influence upon them:
only let us consent unto them; in the affair of circumcision:
and they will dwell with us; and what by trading with them, and marrying among them, all their wealth and riches will come into our hands.
John Wesley
34:23 Shall not their cattle and their substance be ours? - They observed that Jacob's sons were industrious, thriving people, and promised themselves and their neighbours advantage by an alliance with them: it would improve ground and trade, and bring money into their country.
34:2434:24: Եւ լուան Եմովրայ եւ Սիւքեմայ որդւոյ նորա ամենեքին որ ելանէին ընդ դուռն քաղաքին իւրեանց. եւ թլփատեցին զմարմին անթլփատութեան իւրեանց ամենայն արու, ամենեքին որ ելանէին ընդ դուռն քաղաքի նորա[313]։ [313] Ոմանք. Ընդ դուռն քաղաքի նոցա։ Եւ ոմանք. քաղաքի իւրեանց։
24 Եմորի ու նրա որդի Սիւքեմի հետ համաձայնեցին բոլոր նրանք, ովքեր անցնում էին իրենց քաղաքի դարպասով, եւ թլփատուեցին բոլոր տղամարդիկ, ովքեր անցնում էին այդ քաղաքի դարպասով:
24 Եմովրին եւ անոր որդիին Սիւքէմին մտիկ ըրին անոնք՝ որ անոր քաղաքին դռնէն դուրս կ’ելլէին։ Ամէն արու, որ անոր քաղաքին դռնէն դուրս կ’ելլէր, թլփատուեցաւ։
Եւ լուան Եմովրայ եւ Սիւքեմայ որդւոյ նորա ամենեքին որ ելանէին ընդ դուռն քաղաքին [481]իւրեանց. եւ թլփատեցին զմարմին անթլփատութեան իւրեանց ամենայն արու, ամենեքին որ ելանէին ընդ դուռն քաղաքի նորա:

34:24: Եւ լուան Եմովրայ եւ Սիւքեմայ որդւոյ նորա ամենեքին որ ելանէին ընդ դուռն քաղաքին իւրեանց. եւ թլփատեցին զմարմին անթլփատութեան իւրեանց ամենայն արու, ամենեքին որ ելանէին ընդ դուռն քաղաքի նորա[313]։
[313] Ոմանք. Ընդ դուռն քաղաքի նոցա։ Եւ ոմանք. քաղաքի իւրեանց։
24 Եմորի ու նրա որդի Սիւքեմի հետ համաձայնեցին բոլոր նրանք, ովքեր անցնում էին իրենց քաղաքի դարպասով, եւ թլփատուեցին բոլոր տղամարդիկ, ովքեր անցնում էին այդ քաղաքի դարպասով:
24 Եմովրին եւ անոր որդիին Սիւքէմին մտիկ ըրին անոնք՝ որ անոր քաղաքին դռնէն դուրս կ’ելլէին։ Ամէն արու, որ անոր քաղաքին դռնէն դուրս կ’ելլէր, թլփատուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2424: И послушались Еммора и Сихема, сына его, все выходящие из ворот города его: и обрезан был весь мужеский пол, --все выходящие из ворот города его.
34:24 καὶ και and; even εἰσήκουσαν εισακουω heed; listen to Εμμωρ εμμωρ Hemmōr; Emmor καὶ και and; even Συχεμ συχεμ Sychem; Sikhem τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him πάντες πας all; every οἱ ο the ἐκπορευόμενοι εκπορευομαι emerge; travel out τὴν ο the πύλην πυλη gate τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him καὶ και and; even περιετέμοντο περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτῶν αυτος he; him πᾶς πας all; every ἄρσην αρσην male
34:24 וַ wa וְ and יִּשְׁמְע֤וּ yyišmᵊʕˈû שׁמע hear אֶל־ ʔel- אֶל to חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem בְּנֹ֔ו bᵊnˈô בֵּן son כָּל־ kol- כֹּל whole יֹצְאֵ֖י yōṣᵊʔˌê יצא go out שַׁ֣עַר šˈaʕar שַׁעַר gate עִירֹ֑ו ʕîrˈô עִיר town וַ wa וְ and יִּמֹּ֨לוּ֙ yyimmˈōlû מול circumcise כָּל־ kol- כֹּל whole זָכָ֔ר zāḵˈār זָכָר male כָּל־ kol- כֹּל whole יֹצְאֵ֖י yōṣᵊʔˌê יצא go out שַׁ֥עַר šˌaʕar שַׁעַר gate עִירֹֽו׃ ʕîrˈô עִיר town
34:24. adsensi sunt omnes circumcisis cunctis maribusAnd they all agreed, and circumcised all the males.
24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
34:24. And they all agreed to circumcise every one of the males.
34:24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city:

24: И послушались Еммора и Сихема, сына его, все выходящие из ворот города его: и обрезан был весь мужеский пол, --все выходящие из ворот города его.
34:24
καὶ και and; even
εἰσήκουσαν εισακουω heed; listen to
Εμμωρ εμμωρ Hemmōr; Emmor
καὶ και and; even
Συχεμ συχεμ Sychem; Sikhem
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
πάντες πας all; every
οἱ ο the
ἐκπορευόμενοι εκπορευομαι emerge; travel out
τὴν ο the
πύλην πυλη gate
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
καὶ και and; even
περιετέμοντο περιτεμνω circumcise
τὴν ο the
σάρκα σαρξ flesh
τῆς ο the
ἀκροβυστίας ακροβυστια foreskin; uncircumcised
αὐτῶν αυτος he; him
πᾶς πας all; every
ἄρσην αρσην male
34:24
וַ wa וְ and
יִּשְׁמְע֤וּ yyišmᵊʕˈû שׁמע hear
אֶל־ ʔel- אֶל to
חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem
בְּנֹ֔ו bᵊnˈô בֵּן son
כָּל־ kol- כֹּל whole
יֹצְאֵ֖י yōṣᵊʔˌê יצא go out
שַׁ֣עַר šˈaʕar שַׁעַר gate
עִירֹ֑ו ʕîrˈô עִיר town
וַ wa וְ and
יִּמֹּ֨לוּ֙ yyimmˈōlû מול circumcise
כָּל־ kol- כֹּל whole
זָכָ֔ר zāḵˈār זָכָר male
כָּל־ kol- כֹּל whole
יֹצְאֵ֖י yōṣᵊʔˌê יצא go out
שַׁ֥עַר šˌaʕar שַׁעַר gate
עִירֹֽו׃ ʕîrˈô עִיר town
34:24. adsensi sunt omnes circumcisis cunctis maribus
And they all agreed, and circumcised all the males.
34:24. And they all agreed to circumcise every one of the males.
34:24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:24: Every male was circumcised - These simple people must have had very great affection for their chief and his son, or have been under the influence of the most passive obedience, to have come so readily into this measure, and to have submitted to this rite. But the petty princes in Asiatic countries have ever been absolute and despotic, their subjects paying them the most prompt and blind obedience. I shall give a few examples from Mr. Richardson's Dissertations -
"Abu Thaher, chief of the Carmathians, about the year nine hundred and thirty, ravaged the territory of Mecca, defiled the temple, and destroyed nearly 40,000 people. With only 500 horse he went to lay siege to Bagdad: the caliph's general, at the head of 30,000 men, marched out to seize him, but before he attacked him he sent an officer to summon him to surrender. 'How many men has the caliph's general?' said Abu Thaher. 'Thirty thousand,' replied the officer. 'Among them all,' says the Carmathian chief, 'has he got three like mine?' Then, ordering his followers to approach, he commanded one to stab himself, another to throw himself from a precipice, and a third to plunge into the Tigris; all three instantly obeyed, and perished. Then turning to the officer, he said, 'He who has such troops needs not value the number of his enemies!'
"Hassan Sabat, one of those petty princes formerly known in Asia and Europe by the title Sheekh-ul-jibel, or old man of the mountain, being required by an ambassador to do homage to his master, the Sultan Malekshah Jelaleddin, without giving any answer, ordered one of his attendants to poniard himself, and another to leap from the battlements of the tower; and he was instantly obeyed! Then turning to the ambassador, he said, 'Seventy thousand are thus attentive to my commands. Let this be my answer. On a principle of this kind we may account for the prompt obedience of the people of Hamor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:24: hearkened: In thus falling into this measure, the Shechemites must either have had great affection for their chief and his son, or have been under the influence of the most passive obedience. The petty princes of Asia have always been absolute and despotic; their subjects paying them the most prompt and blind obedience. The following instance will sufficiently illustrate and confirm this statement: Abu Thaher, chief of the Carmathians, about the year 930, with only 500 horse, went to lay siege to Bagdad. the khalif's general marched out to seize him; but before the attack, sent an officer to summon him to surrender. "How many men has the khalif's general?" said Abu Thaher; "30, 000," replied the officer. "Among them all," says the Carmathian chief, "has he got three like mine?" Then ordering his followers to approach, he commanded one to stab himself, another to throw himself from a precipice, and a third to plunge into the Tigris. all three instantly obeyed, and perished! Then turning to the officer, he said, "He who has such troops need not value the number of his enemies!"
went out: Gen 23:10, Gen 23:18
every male: Gen 17:23; Isa 1:10-16; Mat 7:6; Rom 2:28, Rom 2:29; Co1 7:19
John Gill
34:24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city,.... That is, all the inhabitants of the city who came to the gate of it, upon the summons given them, and departed from thence to their habitations, having a great opinion of their prince and his son; and moved either with awe of them or love to them, and influenced both by their arguments and example, they agreed to what was proposed to them:
and every male was circumcised, all that went out of the gate of his city; all the men citizens; and not only the adult, and who now went out by the gate of the city, but all their male children likewise were circumcised.
34:2534:25: Եւ եղեւ յաւուրն երրորդի մինչ դեռ էին նոքա ՚ի ցաւսն, առին երկու որդիքն Յակոբայ, Շմաւոն եւ Ղեւի եղբարք Դինայ՝ իւրաքանչիւր զսուր իւր, եւ մտին ՚ի քաղաքն կազմութեամբ, եւ կոտորեցին զամենայն արու[314]։ [314] Յօրինակին պակասէր. Եւ եղեւ յաւուրն։
25 Երրորդ օրը, երբ դեռ նրանք ցաւերի մէջ էին, Յակոբի երկու որդիները՝ Դինայի եղբայրներ Շմաւոնն ու Ղեւին, ամէն մէկն առնելով իր սուրը, կազմ ու պատրաստ մտան քաղաքն ու կոտորեցին բոլոր արուներին:
25 Երրորդ օրը երբ անոնք ցաւի մէջ էին, Յակոբին երկու որդիները, Շմաւոն ու Ղեւի՝ Դինային եղբայրները՝ ամէն մէկը իր սուրը առաւ եւ համարձակ քաղաքը մտան ու սպաննեցին բոլոր արուները
Եւ եղեւ յաւուրն երրորդի մինչդեռ էին նոքա ի ցաւսն, առին երկու որդիքն Յակոբայ, Շմաւոն եւ Ղեւի եղբարք Դինայ` իւրաքանչիւր զսուր իւր, եւ մտին ի քաղաքն [482]կազմութեամբ, եւ կոտորեցին զամենայն արու:

34:25: Եւ եղեւ յաւուրն երրորդի մինչ դեռ էին նոքա ՚ի ցաւսն, առին երկու որդիքն Յակոբայ, Շմաւոն եւ Ղեւի եղբարք Դինայ՝ իւրաքանչիւր զսուր իւր, եւ մտին ՚ի քաղաքն կազմութեամբ, եւ կոտորեցին զամենայն արու[314]։
[314] Յօրինակին պակասէր. Եւ եղեւ յաւուրն։
25 Երրորդ օրը, երբ դեռ նրանք ցաւերի մէջ էին, Յակոբի երկու որդիները՝ Դինայի եղբայրներ Շմաւոնն ու Ղեւին, ամէն մէկն առնելով իր սուրը, կազմ ու պատրաստ մտան քաղաքն ու կոտորեցին բոլոր արուներին:
25 Երրորդ օրը երբ անոնք ցաւի մէջ էին, Յակոբին երկու որդիները, Շմաւոն ու Ղեւի՝ Դինային եղբայրները՝ ամէն մէկը իր սուրը առաւ եւ համարձակ քաղաքը մտան ու սպաննեցին բոլոր արուները
zohrab-1805▾ eastern-1994▾ western am▾
34:2525: На третий день, когда они были в болезни, два сына Иакова, Симеон и Левий, братья Динины, взяли каждый свой меч, и смело напали на город, и умертвили весь мужеский пол;
34:25 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third ὅτε οτε when ἦσαν ειμι be ἐν εν in τῷ ο the πόνῳ πονος pain ἔλαβον λαμβανω take; get οἱ ο the δύο δυο two υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov Συμεων συμεων Symeōn; Simeon καὶ και and; even Λευι λευι Leuΐ; Lei οἱ ο the ἀδελφοὶ αδελφος brother Δινας δινα each τὴν ο the μάχαιραν μαχαιρα short sword αὐτοῦ αυτος he; him καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ἀσφαλῶς ασφαλως securely; certainly καὶ και and; even ἀπέκτειναν αποκτεινω kill πᾶν πας all; every ἀρσενικόν αρσενικος male
34:25 וַ wa וְ and יְהִי֩ yᵊhˌî היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third בִּֽ bˈi בְּ in הְיֹותָ֣ם hᵊyôṯˈām היה be כֹּֽאֲבִ֗ים kˈōʔᵃvˈîm כאב be in pain וַ wa וְ and יִּקְח֣וּ yyiqḥˈû לקח take שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two בְנֵי־ vᵊnê- בֵּן son יַ֠עֲקֹב yaʕᵃqˌōv יַעֲקֹב Jacob שִׁמְעֹ֨ון šimʕˌôn שִׁמְעֹון Simeon וְ wᵊ וְ and לֵוִ֜י lēwˈî לֵוִי Levi אֲחֵ֤י ʔᵃḥˈê אָח brother דִינָה֙ ḏînˌā דִּינָה Dinah אִ֣ישׁ ʔˈîš אִישׁ man חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come עַל־ ʕal- עַל upon הָ hā הַ the עִ֖יר ʕˌîr עִיר town בֶּ֑טַח bˈeṭaḥ בֶּטַח trust וַ wa וְ and יַּֽהַרְג֖וּ yyˈaharᵊḡˌû הרג kill כָּל־ kol- כֹּל whole זָכָֽר׃ zāḵˈār זָכָר male
34:25. et ecce die tertio quando gravissimus vulnerum dolor est arreptis duo Iacob filii Symeon et Levi fratres Dinae gladiis ingressi sunt urbem confidenter interfectisque omnibus masculisAnd behold the third day, when the pain of the wound was greatest, two of the sons of Jacob, Simeon and Levi, the brothers of Dina, taking their swords, entered boldly into the city, and slew all the men:
25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city unawares, and slew all the males.
34:25. And behold, on the third day, when the pain of the wound was greatest, two of the sons of Jacob, Simeon and Levi, the brothers of Dinah, boldly entered the city with swords. And they put to death all of the males.
34:25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.
And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah' s brethren, took each man his sword, and came upon the city boldly, and slew all the males:

25: На третий день, когда они были в болезни, два сына Иакова, Симеон и Левий, братья Динины, взяли каждый свой меч, и смело напали на город, и умертвили весь мужеский пол;
34:25
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
ὅτε οτε when
ἦσαν ειμι be
ἐν εν in
τῷ ο the
πόνῳ πονος pain
ἔλαβον λαμβανω take; get
οἱ ο the
δύο δυο two
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
Συμεων συμεων Symeōn; Simeon
καὶ και and; even
Λευι λευι Leuΐ; Lei
οἱ ο the
ἀδελφοὶ αδελφος brother
Δινας δινα each
τὴν ο the
μάχαιραν μαχαιρα short sword
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ἀσφαλῶς ασφαλως securely; certainly
καὶ και and; even
ἀπέκτειναν αποκτεινω kill
πᾶν πας all; every
ἀρσενικόν αρσενικος male
34:25
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third
בִּֽ bˈi בְּ in
הְיֹותָ֣ם hᵊyôṯˈām היה be
כֹּֽאֲבִ֗ים kˈōʔᵃvˈîm כאב be in pain
וַ wa וְ and
יִּקְח֣וּ yyiqḥˈû לקח take
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
בְנֵי־ vᵊnê- בֵּן son
יַ֠עֲקֹב yaʕᵃqˌōv יַעֲקֹב Jacob
שִׁמְעֹ֨ון šimʕˌôn שִׁמְעֹון Simeon
וְ wᵊ וְ and
לֵוִ֜י lēwˈî לֵוִי Levi
אֲחֵ֤י ʔᵃḥˈê אָח brother
דִינָה֙ ḏînˌā דִּינָה Dinah
אִ֣ישׁ ʔˈîš אִישׁ man
חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
עַל־ ʕal- עַל upon
הָ הַ the
עִ֖יר ʕˌîr עִיר town
בֶּ֑טַח bˈeṭaḥ בֶּטַח trust
וַ wa וְ and
יַּֽהַרְג֖וּ yyˈaharᵊḡˌû הרג kill
כָּל־ kol- כֹּל whole
זָכָֽר׃ zāḵˈār זָכָר male
34:25. et ecce die tertio quando gravissimus vulnerum dolor est arreptis duo Iacob filii Symeon et Levi fratres Dinae gladiis ingressi sunt urbem confidenter interfectisque omnibus masculis
And behold the third day, when the pain of the wound was greatest, two of the sons of Jacob, Simeon and Levi, the brothers of Dina, taking their swords, entered boldly into the city, and slew all the men:
34:25. And behold, on the third day, when the pain of the wound was greatest, two of the sons of Jacob, Simeon and Levi, the brothers of Dinah, boldly entered the city with swords. And they put to death all of the males.
34:25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Здесь изображается страшная картина кровавой мести двух сыновей Иакова сихемлянам и буйного разграбления их имущества всеми братьями.

Третий день после совершения обрезания характеризуется наибольшим воспалением раны после операции (Vulg.: Die tertio, quando gravissimus vulnerum dolor est). Воспользовавшись мучительными страданиями и беспомощностью жителей Сихема, их неспособностью к защите и сопротивлению, Симеон и Левий (называемые здесь нарочито братьями Дины, так как они имели мстить за поруганную честь единоутробной сестры их) в сообществе, без сомнения, слуг своих, вооружившись мечами, отважно (евр. betach; слово это может быть, по конструкции речи, отнесено и к городу, и в таком случае дает ту мысль, что жители города беспечно, спокойно встретили нападающих, в которых доверчиво видели только союзников) произвели поголовную резню всего мужского населения. Это кровавое дело тем легче могло быть выполнено, что у сихемлян, если верить Иосифу Флавию, был тогда праздник, и стража и жители были в опьянении.

Мидраш, желая как бы сгладить вину двух патриархов еврейских, говорит, что кровавая расправа Симеона и Левия была сигналом для вооружения и самого Иакова против окрестных племен (Beresch. r. Раr. 80, s. 395), причем ссылается на 48:22. Но библейский текст не только ничего не говорит об участии Иакова в преступлении двух его сыновей, но прямо свидетельствует, что Иаков был крайне огорчен поступком Симеона и Левия (30) и излил всю горечь осуждения и проклятия этому поступку на смертном одре (49:5–7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25: Murder of the Shechemites.B. C. 1732.
25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. 26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. 27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field, 29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house. 30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. 31 And they said, Should he deal with our sister as with an harlot?
Here, we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father.
I. Here is the barbarous murder of the Shechemites. Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here,
1. Slaying the inhabitants of Shechem--all the males, Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury--and they did it with a witness. Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to serve a turn, to please their prince and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1.] It was true that Shechem had wrought folly against Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessory to it. Had Shechem abused her in her own mother's tent, it would have been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner we ought to consider who was the tempter. [2.] It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable, ex post facto--after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death; nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them (v. 16); yet they act as sworn enemies to those to whom they had lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance.
2. Seizing the prey of Shechem, and plundering the town. They rescued Dinah (v. 26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (v. 17); but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain and spoiled the city (v. 27), and so became accessory to the murder. In them it was manifest injustice; yet here we may observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours? (v. 23), and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's justly lose that which is their own.
II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, v. 30. Two things he bitterly complains of:-- 1. The reproach they had brought upon him thereby: You have troubled me, put me into a disorder, for you have made me to stink among the inhabitants of the land, that is, "You have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world." Note, The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in the pot of ointment: but let such children know that, if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for. 2. The ruin they had exposed him to. What could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin which the wicked children have no dread of. One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of this, they justify themselves, and give him this insolent reply, Should he deal with our sister as with a harlot? No, he should not; but, if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with a harlot. Note, It is common for those who run into one extreme to reproach and censure those who keep the mean as if they ran into the other. Those who condemn the rigour of revenge shall be misrepresented, as if they countenanced and justified the offence.
Adam Clarke: Commentary on the Bible - 1831
34:25: On the third day, when they were sore - When the inflammation was at the height, and a fever ensued which rendered the person utterly helpless, and his state critical, Simeon and Levi, the half brothers of Dinah, took each man his sword, probably assisted by that portion of the servants which helped them to take care of the flock, came on the city boldly, בטח betach, securely - without being suspected, and being in no danger of meeting with resistance, and slew all the males. Great as the provocation was, and it certainly was very great, this was an act or unparalleled treachery and cruelty.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:25: sore: Jos 5:6, Jos 5:8
Simeon: Gen 29:33, Gen 29:34, Gen 49:5, Gen 49:7; Num 31:7, Num 31:17; Pro 4:16, Pro 6:34, Pro 6:35
slew: Gen 49:6; Ch2 32:25
Carl Friedrich Keil and Franz Delitzsch
34:25
But on the third day, when the Shechemites were thoroughly prostrated by the painful effects of the operation, Simeon and Levi (with their servants of course) fell upon the town בּטח (i.e., while the people were off their guard, as in Ezek 30:9), slew all the males, including Hamor and Shechem, with the edge of the sword, i.e., without quarter (Num 21:24; Josh 10:28, etc.), and brought back their sister. The sons of Jacob then plundered the town, and carried off all the cattle in the town and in the fields, and all their possessions, including the women and the children in their houses. By the sons of Jacob (Gen 34:27) we are not to understand the rest of his sons to the exclusion of Simeon, Levi, and even Reuben, as Delitzsch supposes, but all his sons. For the supposition, that Simeon and Levi were content with taking their murderous revenge, and had no share in the plunder, is neither probable in itself nor reconcilable with what Jacob said on his death-bed (Gen 49:5-7, observe שׁור עקּרוּ) about this very crime; nor can it be inferred from ויּצאוּ in Gen 34:26, for this relates merely to their going away from the house of the two princes, not to their leaving Shechem altogether. The abrupt way in which the plundering is linked on to the slaughter of all the males, without any copulative Vav, gives to the account the character of indignation at so revolting a crime; and this is also shown in the verbosity of the description. The absence of the copula is not to be accounted for by the hypothesis that Gen 34:27-29 are interpolated; for an interpolator might have supplied the missing link by a vav, just as well as the lxx and other ancient translators.
Geneva 1599
34:25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, (i) Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew (k) all the males.
(i) For they were the leaders of the company.
(k) The people are punished because of their wicked princes.
John Gill
34:25 And it came to pass on the third day, when they were sore,.... Or in "pain" (k), when their pains were strong upon them, as the Targum of Onkelos; or when they were weak through the pain of circumcision, as the Targum of Jonathan; for it seems that the pain of circumcision was more intense on the third day (l), and the part the more inflamed, and the person more feverish, and which is observed by physicians of other wounds; and therefore Hippocrates (m) advised not to meddle with wounds on the third or fourth days, or do anything that might irritate them, for on those days they were apt to rankle or be inflamed, and bring on fevers; and in this case, not only the wound was sore in itself and distressing, but being in such a part of the body, motion must give great uneasiness: nor could persons in such circumstances easily arise and walk, and go forth to defend themselves; and of this Jacob's sons availed themselves: so
that two of the sons of Jacob, Simeon and Levi, Dinah's brethren; by the mother's side as well as the father's, being Leah's children, and so most provoked at this indignity and abuse of their sister:
took each man his sword, and came upon the city boldly; not fearing the inhabitants of it, and their rising up against them to defend themselves, knowing in what circumstances they were: or "upon the city that dwelt securely"; as the Targums of Onkelos and Jonathan; for the men of the city had no suspicion of any such attempt that would be made upon them, and therefore were quite easy and secure, not expecting nor fearing anything of this kind:
and slew all the males; the males that were grown up, for the little ones are after said to be carried captive, Gen 34:29; Josephus (n) takes no notice of this circumstance of their being circumcised, but represents them as surprised in the night of their festival, overcharged with feasting, and their watch asleep, who were first killed. Though only two of Jacob's sons were mentioned, they might be assisted by the rest; at least, no doubt, they were attended with servants, who were aiding: in accomplishing this cruel and bloody attempt.
(k) "dolore affecti", Pagninus, Schmidt, "essent in dolore", Junius & Tremellius, Piscator, Drusius. (l) Pirke Eliezer, c. 29. (m) De fracturis, sect. 33. apud Scheuchzer. Physica Sacra, vol. 1. p. 93. (n) Antiqu. l. 1. c. 21. sect. 1.
John Wesley
34:25 They slew all the males - Nothing can excuse this execrable villainy. It was true Shechem had wrought folly in Israel, in defiling Dinah: but it ought to have been considered how far Dinah herself had been accessary to it. Had Shechem abused her in her mother's tent, it had been another matter; but she went upon his ground, and struck the spark which began the fire. When we are severe upon the sinner, we ought to consider who was the tempter. It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable afterwards as the case would admit. It was true that Shechem had done ill, but what was that to all the Shechemites? Doth one man sin, and must the innocent fall with the guilty? This was barbarous indeed. But that which above all aggravated the cruelty, was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them. Yet they act as sworn enemies to those to whom they were lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And these are the sons of Israel? Cursed be their anger, for it was fierce.
34:2634:26: Եւ զԵմովր եւ զՍիւքեմ զորդի նորա սպանին ՚ի սուր սուսերի, եւ առին զԴինա ՚ի տանէ Սիւքեմայ՝ եւ ելին[315]։ [315] Յօրինակին պակասէր. Եւ զԵմովր եւ։
26 Նրանք սրի քաշեցին նաեւ Եմորին ու նրա որդի Սիւքեմին, իսկ Սիւքեմի տնից առան Դինային ու գնացին:
26 Եւ Եմովրը եւ անոր որդին Սիւքէմը սուրի բերնէ անցուցին եւ Սիւքէմին տունէն առին Դինան ու դուրս ելան։
Եւ զԵմովր եւ զՍիւքեմ զորդի նորա սպանին ի սուր սուսերի. եւ առին զԴինա ի տանէ Սիւքեմայ եւ ելին:

34:26: Եւ զԵմովր եւ զՍիւքեմ զորդի նորա սպանին ՚ի սուր սուսերի, եւ առին զԴինա ՚ի տանէ Սիւքեմայ՝ եւ ելին[315]։
[315] Յօրինակին պակասէր. Եւ զԵմովր եւ։
26 Նրանք սրի քաշեցին նաեւ Եմորին ու նրա որդի Սիւքեմին, իսկ Սիւքեմի տնից առան Դինային ու գնացին:
26 Եւ Եմովրը եւ անոր որդին Սիւքէմը սուրի բերնէ անցուցին եւ Սիւքէմին տունէն առին Դինան ու դուրս ելան։
zohrab-1805▾ eastern-1994▾ western am▾
34:2626: и самого Еммора и Сихема, сына его, убили мечом; и взяли Дину из дома Сихемова и вышли.
34:26 τόν ο the τε τε both; and Εμμωρ εμμωρ Hemmōr; Emmor καὶ και and; even Συχεμ συχεμ Sychem; Sikhem τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him ἀπέκτειναν αποκτεινω kill ἐν εν in στόματι στομα mouth; edge μαχαίρας μαχαιρα short sword καὶ και and; even ἔλαβον λαμβανω take; get τὴν ο the Διναν δινα from; out of τοῦ ο the οἴκου οικος home; household τοῦ ο the Συχεμ συχεμ Sychem; Sikhem καὶ και and; even ἐξῆλθον εξερχομαι come out; go out
34:26 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem בְּנֹ֔ו bᵊnˈô בֵּן son הָרְג֖וּ hārᵊḡˌû הרג kill לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָ֑רֶב ḥˈārev חֶרֶב dagger וַ wa וְ and יִּקְח֧וּ yyiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] דִּינָ֛ה dînˈā דִּינָה Dinah מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem וַ wa וְ and יֵּצֵֽאוּ׃ yyēṣˈēʔû יצא go out
34:26. Emor et Sychem pariter necaverunt tollentes Dinam de domo Sychem sororem suamAnd they killed also Hemor and Sichem, and took away their sister Dina, out of Sichem's house.
26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.
34:26. They killed Hamor and Shechem together, taking their sister Dinah from the house of Shechem.
34:26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.
And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem' s house, and went out:

26: и самого Еммора и Сихема, сына его, убили мечом; и взяли Дину из дома Сихемова и вышли.
34:26
τόν ο the
τε τε both; and
Εμμωρ εμμωρ Hemmōr; Emmor
καὶ και and; even
Συχεμ συχεμ Sychem; Sikhem
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
ἀπέκτειναν αποκτεινω kill
ἐν εν in
στόματι στομα mouth; edge
μαχαίρας μαχαιρα short sword
καὶ και and; even
ἔλαβον λαμβανω take; get
τὴν ο the
Διναν δινα from; out of
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
34:26
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁכֶ֣ם šᵊḵˈem שְׁכֶם Shechem
בְּנֹ֔ו bᵊnˈô בֵּן son
הָרְג֖וּ hārᵊḡˌû הרג kill
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָ֑רֶב ḥˈārev חֶרֶב dagger
וַ wa וְ and
יִּקְח֧וּ yyiqḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
דִּינָ֛ה dînˈā דִּינָה Dinah
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem
וַ wa וְ and
יֵּצֵֽאוּ׃ yyēṣˈēʔû יצא go out
34:26. Emor et Sychem pariter necaverunt tollentes Dinam de domo Sychem sororem suam
And they killed also Hemor and Sichem, and took away their sister Dina, out of Sichem's house.
34:26. They killed Hamor and Shechem together, taking their sister Dinah from the house of Shechem.
34:26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Погибли и виновники несчастья своего народа — Еммор и Сихем, причем возвращена была из дома Сихемова Дина, находившаяся у него или со дня захвата ее Сихемом (ст. 2), или непосредственно после обрезания (братья-мстители нарочито могли оставить Дину в доме Сихема, чтобы вернее усыпить его бдительность).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:26: edge: Heb. mouth, Deu 32:42; Sa2 2:26; Isa 31:8
John Gill
34:26 And they slew Hamor and Shechem his son with the edge of the sword,.... Whom they had been just treating with in a seeming friendly manner: Shechem was the chief aggressor, and his crime was very heinous; but considering that he did all he could, after the fact was committed, to make recompence for the injury done, he deserved other treatment, at least mercy should have been shown him. Hamor, perhaps, was too indulgent to his son, connived at his sin, and did not punish him for it; and, it may be, approved of it, and now dies for it:
and took Dinah out of Shechem's house, and went out; where she was kept from the time of her being ravished by Shechem, with an intention to marry her, could the consent of her parents and relations be obtained; for it does not appear that he kept her to carry on a criminal conversation with her, but a courtship in order to marriage.
34:2734:27: Եւ որդիքն Յակոբայ մտին ՚ի վերայ վիրաւորացն, եւ առին աւա՛ր զքաղաքն, յորում պղծեցին զԴինա զքոյրն նոցա.
27 Յակոբի միւս որդիները յարձակուեցին վիրաւորների վրայ եւ կողոպտեցին այն քաղաքը, ուր պղծել էին իրենց քոյր Դինային:
27 Եւ Յակոբին որդիները սպաննուածներուն վրայ եկան ու քաղաքը կողոպտեցին իրենց քոյրը պղծելնուն համար։
Եւ որդիքն Յակոբայ մտին ի վերայ վիրաւորացն, եւ առին աւար զքաղաքն, յորում պղծեցին զԴինա զքոյրն նոցա:

34:27: Եւ որդիքն Յակոբայ մտին ՚ի վերայ վիրաւորացն, եւ առին աւա՛ր զքաղաքն, յորում պղծեցին զԴինա զքոյրն նոցա.
27 Յակոբի միւս որդիները յարձակուեցին վիրաւորների վրայ եւ կողոպտեցին այն քաղաքը, ուր պղծել էին իրենց քոյր Դինային:
27 Եւ Յակոբին որդիները սպաննուածներուն վրայ եկան ու քաղաքը կողոպտեցին իրենց քոյրը պղծելնուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
34:2727: Сыновья Иакова пришли к убитым и разграбили город за то, что обесчестили сестру их.
34:27 οἱ ο the δὲ δε though; while υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov εἰσῆλθον εισερχομαι enter; go in ἐπὶ επι in; on τοὺς ο the τραυματίας τραυματιας and; even διήρπασαν διαρπαζω ransack τὴν ο the πόλιν πολις city ἐν εν in ᾗ ος who; what ἐμίαναν μιαινω taint; defile Διναν δινα the ἀδελφὴν αδελφη sister αὐτῶν αυτος he; him
34:27 בְּנֵ֣י bᵊnˈê בֵּן son יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob בָּ֚אוּ ˈbāʔû בוא come עַל־ ʕal- עַל upon הַ֣ hˈa הַ the חֲלָלִ֔ים ḥᵃlālˈîm חָלָל pierced וַ wa וְ and יָּבֹ֖זּוּ yyāvˌōzzû בזז spoil הָ hā הַ the עִ֑יר ʕˈîr עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] טִמְּא֖וּ ṭimmᵊʔˌû טמא be unclean אֲחֹותָֽם׃ ʔᵃḥôṯˈām אָחֹות sister
34:27. quibus egressis inruerunt super occisos ceteri filii Iacob et depopulati sunt urbem in ultionem stupriAnd when they were gone out, the other sons of Jacob came upon the slain; and plundered the city in revenge of the rape.
27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
34:27. And when they had departed, the other sons of Jacob rushed over the slain, and they plundered the city in vengeance for the rape.
34:27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister:

27: Сыновья Иакова пришли к убитым и разграбили город за то, что обесчестили сестру их.
34:27
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
εἰσῆλθον εισερχομαι enter; go in
ἐπὶ επι in; on
τοὺς ο the
τραυματίας τραυματιας and; even
διήρπασαν διαρπαζω ransack
τὴν ο the
πόλιν πολις city
ἐν εν in
ος who; what
ἐμίαναν μιαινω taint; defile
Διναν δινα the
ἀδελφὴν αδελφη sister
αὐτῶν αυτος he; him
34:27
בְּנֵ֣י bᵊnˈê בֵּן son
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
בָּ֚אוּ ˈbāʔû בוא come
עַל־ ʕal- עַל upon
הַ֣ hˈa הַ the
חֲלָלִ֔ים ḥᵃlālˈîm חָלָל pierced
וַ wa וְ and
יָּבֹ֖זּוּ yyāvˌōzzû בזז spoil
הָ הַ the
עִ֑יר ʕˈîr עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
טִמְּא֖וּ ṭimmᵊʔˌû טמא be unclean
אֲחֹותָֽם׃ ʔᵃḥôṯˈām אָחֹות sister
34:27. quibus egressis inruerunt super occisos ceteri filii Iacob et depopulati sunt urbem in ultionem stupri
And when they were gone out, the other sons of Jacob came upon the slain; and plundered the city in revenge of the rape.
34:27. And when they had departed, the other sons of Jacob rushed over the slain, and they plundered the city in vengeance for the rape.
34:27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: За кровавой местью сихемлянам последовало со стороны Симеона и Левия разграбление города, в чем приняли участие и другие сыновья Иакова по тому же мотиву мести целому городу за преступление его князя. В книге Иудифь (9:2–3) избиение сихемлян и разграбление их города представляется делом суда Божья над первыми за насилие Дине. Но если сыновья Иакова и послужили орудиями суда Божия над сихемлянами, то это кровавое дело нисколько не обеляется никакими усилиями национально-еврейского самолюбия, так как, независимо от кровавого его характера, в нем заключались еще:

1) вероломное нарушение союза с сихемлянами;
2) кощунственное пользование обрезанием для целей мщения и
3) своеволие в отношении к отцу, повергавшее все его семейство в опасность со стороны соседей.

Огорчение Иакова.
Adam Clarke: Commentary on the Bible - 1831
34:27: The sons of Jacob - The rest of Jacob's sons, the remaining brothers of Simeon and Levi, spoiled the city. Though the others could slay the defenceless males, it was not likely that they could have carried away all the booty, with the women, children, and cattle; it is therefore most natural to suppose that the rest of the sons of Jacob assisted at last in the business.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:27: Gen 34:13
spoiled: Est 9:10, Est 9:16; Ti1 6:10
they: Gen 34:2, Gen 34:31; Exo 2:14; Jos 7:1, Jos 7:21
John Gill
34:27 The sons of Jacob came upon the slain,.... That is, the rest of them, as the Targum of Jonathan paraphrases it; understanding what their two brothers had done, they came and joined them, and partook of stripping the slain of their clothes, or from them what they found of any worth about them:
and spoiled the city; plundered it of all its goods and substance, spoiled all the inhabitants of it of their wealth:
because they had defiled their sister; one of them had done it, which is imputed to them all, they not restraining him from it, when it was in their power; and perhaps approving of it, and made a laugh of and jest at it; or however did not punish him for it.
John Wesley
34:27 Tho' Simeon and Levi only were the murderers, yet others of the sons of Jacob came upon the slain, and spoiled the city - And so became accessary to the murder.
34:2834:28: զարջառ եւ զոչխար եւ զէշ նոցա՝ որ էին ՚ի քաղաքին, եւ որ ինչ ՚ի բացի էր՝ առին[316]։ [316] Ոմանք. Եւ զարջառ եւ զոչխար։
28 Նրանք վերցրին քաղաքում եւ դաշտում գտնուող նրանց արջառն ու ոչխարը, նրանց էշերը,
28 Անոնց հօտերը ու անոնց արջառները ու էշերը եւ քաղաքին մէջ եղածը ու դաշտին մէջ եղածը առին
Զարջառ եւ զոչխար եւ զէշս նոցա [483]որ էին`` ի քաղաքին, եւ որ ինչ ի բացի էր` առին:

34:28: զարջառ եւ զոչխար եւ զէշ նոցա՝ որ էին ՚ի քաղաքին, եւ որ ինչ ՚ի բացի էր՝ առին[316]։
[316] Ոմանք. Եւ զարջառ եւ զոչխար։
28 Նրանք վերցրին քաղաքում եւ դաշտում գտնուող նրանց արջառն ու ոչխարը, նրանց էշերը,
28 Անոնց հօտերը ու անոնց արջառները ու էշերը եւ քաղաքին մէջ եղածը ու դաշտին մէջ եղածը առին
zohrab-1805▾ eastern-1994▾ western am▾
34:2828: Они взяли мелкий и крупный скот их, и ослов их, и что ни было в городе, и что ни было в поле;
34:28 καὶ και and; even τὰ ο the πρόβατα προβατον sheep αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the βόας βους ox αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the ὄνους ονος donkey αὐτῶν αυτος he; him ὅσα οσος as much as; as many as τε τε both; and ἦν ειμι be ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even ὅσα οσος as much as; as many as ἦν ειμι be ἐν εν in τῷ ο the πεδίῳ πεδιον take; get
34:28 אֶת־ ʔeṯ- אֵת [object marker] צֹאנָ֥ם ṣōnˌām צֹאן cattle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּקָרָ֖ם bᵊqārˌām בָּקָר cattle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֹרֵיהֶּ֑ם ḥᵃmōrêhˈem חֲמֹור he-ass וְ wᵊ וְ and אֵ֧ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ bā בְּ in † הַ the עִ֛יר ʕˈîr עִיר town וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לָקָֽחוּ׃ lāqˈāḥû לקח take
34:28. oves eorum et armenta et asinos cunctaque vastantes quae in domibus et in agris erantAnd they took their sheep and their herds and their asses, wasting all they had in their houses and in the fields.
28. They took their flocks and their herds and their asses, and that which was in the city, and that which was in the field;
34:28. Taking their sheep, and herds, and donkeys, and laying waste to everything else that was in their houses and in their fields,
34:28. They took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field,
They took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field:

28: Они взяли мелкий и крупный скот их, и ослов их, и что ни было в городе, и что ни было в поле;
34:28
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
βόας βους ox
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
ὄνους ονος donkey
αὐτῶν αυτος he; him
ὅσα οσος as much as; as many as
τε τε both; and
ἦν ειμι be
ἐν εν in
τῇ ο the
πόλει πολις city
καὶ και and; even
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐν εν in
τῷ ο the
πεδίῳ πεδιον take; get
34:28
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנָ֥ם ṣōnˌām צֹאן cattle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּקָרָ֖ם bᵊqārˌām בָּקָר cattle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹרֵיהֶּ֑ם ḥᵃmōrêhˈem חֲמֹור he-ass
וְ wᵊ וְ and
אֵ֧ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ בְּ in
הַ the
עִ֛יר ʕˈîr עִיר town
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
לָקָֽחוּ׃ lāqˈāḥû לקח take
34:28. oves eorum et armenta et asinos cunctaque vastantes quae in domibus et in agris erant
And they took their sheep and their herds and their asses, wasting all they had in their houses and in the fields.
34:28. Taking their sheep, and herds, and donkeys, and laying waste to everything else that was in their houses and in their fields,
34:28. They took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:28: Num 31:17; Deu 8:17, Deu 8:18; Job 1:15, Job 1:16, Job 20:5
John Gill
34:28 They took their sheep, their oxen, and their asses,.... The Shechemites hoped to have the cattle and substance of Jacob's family, and in a hypocritical manner submitted to circumcision, for the sake of worldly advantage; for that, and pleasing their prince, seem to be the only views they had in it; wherefore, in this there is a just retaliation of them in Providence:
and that which was in the city, and that which was in the field; the cattle that were kept at home, and those that were brought up in the field, all became a prey.
34:2934:29: Եւ զամենայն մարդագերի նոցա, եւ զամենայն զկահ եւ զկարասի նոցա. եւ զկանայս նոցա գերեցին։ Եւ յափշտակեցին որ ինչ էր ՚ի քաղաքին՝ եւ որ ինչ ՚ի տունս։
29 գերեվարեցին ողջ մնացած մարդկանց ու նրանց կանանց, աւար առան նրանց ամբողջ գոյքը: նրանք յափշտակեցին ե՛ւ քաղաքում, ե՛ւ տներում եղած ամէն ինչ:
29 Եւ անոնց բոլոր տղաքները ու կիները գերի առին եւ տուներուն մէջ բոլոր գտնուածը կողոպտեցին։
Եւ զամենայն [484]մարդագերի նոցա, եւ զամենայն`` զկահ եւ զկարասի նոցա, [485]եւ զկանայս նոցա գերեցին, եւ յափշտակեցին որ ինչ էր [486]ի քաղաքին եւ որ ինչ`` ի տունս:

34:29: Եւ զամենայն մարդագերի նոցա, եւ զամենայն զկահ եւ զկարասի նոցա. եւ զկանայս նոցա գերեցին։ Եւ յափշտակեցին որ ինչ էր ՚ի քաղաքին՝ եւ որ ինչ ՚ի տունս։
29 գերեվարեցին ողջ մնացած մարդկանց ու նրանց կանանց, աւար առան նրանց ամբողջ գոյքը: նրանք յափշտակեցին ե՛ւ քաղաքում, ե՛ւ տներում եղած ամէն ինչ:
29 Եւ անոնց բոլոր տղաքները ու կիները գերի առին եւ տուներուն մէջ բոլոր գտնուածը կողոպտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
34:2929: и все богатство их, и всех детей их, и жен их взяли в плен, и разграбили всё, что было в домах.
34:29 καὶ και and; even πάντα πας all; every τὰ ο the σώματα σωμα body αὐτῶν αυτος he; him καὶ και and; even πᾶσαν πας all; every τὴν ο the ἀποσκευὴν αποσκευη he; him καὶ και and; even τὰς ο the γυναῖκας γυνη woman; wife αὐτῶν αυτος he; him ᾐχμαλώτευσαν αιχμαλωτευω capture καὶ και and; even διήρπασαν διαρπαζω ransack ὅσα οσος as much as; as many as τε τε both; and ἦν ειμι be ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even ὅσα οσος as much as; as many as ἦν ειμι be ἐν εν in ταῖς ο the οἰκίαις οικια house; household
34:29 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֵילָ֤ם ḥêlˈām חַיִל power וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole טַפָּם֙ ṭappˌām טַף [those unable to march] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְשֵׁיהֶ֔ם nᵊšêhˈem אִשָּׁה woman שָׁב֖וּ šāvˌû שׁבה take captive וַ wa וְ and יָּבֹ֑זּוּ yyāvˈōzzû בזז spoil וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
34:29. parvulos quoque et uxores eorum duxere captivasAnd their children and wives they took captive,
29. and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house.
34:29. they also took their little ones and their wives captive.
34:29. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that [was] in the house.
And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that [was] in the house:

29: и все богатство их, и всех детей их, и жен их взяли в плен, и разграбили всё, что было в домах.
34:29
καὶ και and; even
πάντα πας all; every
τὰ ο the
σώματα σωμα body
αὐτῶν αυτος he; him
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
ἀποσκευὴν αποσκευη he; him
καὶ και and; even
τὰς ο the
γυναῖκας γυνη woman; wife
αὐτῶν αυτος he; him
ᾐχμαλώτευσαν αιχμαλωτευω capture
καὶ και and; even
διήρπασαν διαρπαζω ransack
ὅσα οσος as much as; as many as
τε τε both; and
ἦν ειμι be
ἐν εν in
τῇ ο the
πόλει πολις city
καὶ και and; even
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐν εν in
ταῖς ο the
οἰκίαις οικια house; household
34:29
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֵילָ֤ם ḥêlˈām חַיִל power
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
טַפָּם֙ ṭappˌām טַף [those unable to march]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נְשֵׁיהֶ֔ם nᵊšêhˈem אִשָּׁה woman
שָׁב֖וּ šāvˌû שׁבה take captive
וַ wa וְ and
יָּבֹ֑זּוּ yyāvˈōzzû בזז spoil
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
34:29. parvulos quoque et uxores eorum duxere captivas
And their children and wives they took captive,
34:29. they also took their little ones and their wives captive.
34:29. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that [was] in the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
34:29 And all their wealth,.... Or "power" (o) or "strength"; every thing that made them mighty and powerful; their gold and silver, their jewels, and rich furniture of their houses, their arms and weapons of war, their goods and substance, in which they trafficked:
and all their little ones and their wives took they captive: they spared the women and children, as was usual war, and in the plunder of towns and cities:
and spoiled even all that was in the house; of Shechem or Hamor, or in any of the houses of the inhabitants; they rifled and plundered everyone, and took away whatsoever they found in them; but as Jacob disapproved of this unjust, cruel, bloody, and perfidious action, so no doubt, as he set the captives at liberty, he restored to them their cattle and substance.
(o) "siquidem" "proprie potentia, robur", Drusius; so Ainsworth.
34:3034:30: Եւ ասէ Յակոբ ցՇմաւոն եւ ցՂեւի. Ատելի՛ արարէք զիս, երեւել անզգամ ամենայն բնակչաց երկրիս ՚ի մէջ Քանանացւոց եւ Փերեզացւոց. եւ ես սակաւաւո՛ր եմ թուով. արդ՝ եթէ ժողովիցին ՚ի վերայ իմ եւ հարկանիցեն զիս, սատակելով սատակիցի՞մ եւ ես, եւ տուն իմ[317]։ [317] Այլք առանց հարցական ոլորակի. Սատակիցիմ ես եւ տուն իմ։
30 Այն ժամանակ Յակոբն ասաց Շմաւոնին ու Ղեւիին. «Դուք ինձ ատելի դարձրիք: Ես երկրի բոլոր բնակիչներին՝ քանանացիներին ու փերեզացիներին անխիղճ մարդ պիտի թուամ: Մենք սակաւաթիւ ենք: Եթէ նրանք հաւաքուեն, ինձ վրայ յարձակուեն ու հարուածեն ինձ, ապա կ’ոչնչանամ ե՛ւ ես, ե՛ւ իմ տոհմը»:
30 Յակոբ ըսաւ Շմաւոնին ու Ղեւիին. «Զիս այս երկրին բնակիչներուն, Քանանացիներուն ու Փերեզացիներուն մէջ ատելի ընելով՝ զիս փորձանքի մէջ ձգեցիք եւ ինծի հետ քիչ մարդիկ ըլլալով՝ անոնք իմ վրաս պիտի հաւաքուին ու զիս պիտի զարնեն եւ ես ու իմ տունս պիտի կորսուինք»։
Եւ ասէ Յակոբ ցՇմաւոն եւ ցՂեւի. [487]Ատելի արարէք զիս, երեւել անզգամ ամենայն`` բնակչաց երկրիս ի մէջ Քանանացւոց եւ Փերեզացւոց. եւ ես սակաւաւոր եմ թուով, արդ եթէ ժողովիցին ի վերայ իմ եւ հարկանիցեն զիս, սատակելով սատակիցիմ ե՛ւ ես ե՛ւ տուն իմ:

34:30: Եւ ասէ Յակոբ ցՇմաւոն եւ ցՂեւի. Ատելի՛ արարէք զիս, երեւել անզգամ ամենայն բնակչաց երկրիս ՚ի մէջ Քանանացւոց եւ Փերեզացւոց. եւ ես սակաւաւո՛ր եմ թուով. արդ՝ եթէ ժողովիցին ՚ի վերայ իմ եւ հարկանիցեն զիս, սատակելով սատակիցի՞մ եւ ես, եւ տուն իմ[317]։
[317] Այլք առանց հարցական ոլորակի. Սատակիցիմ ես եւ տուն իմ։
30 Այն ժամանակ Յակոբն ասաց Շմաւոնին ու Ղեւիին. «Դուք ինձ ատելի դարձրիք: Ես երկրի բոլոր բնակիչներին՝ քանանացիներին ու փերեզացիներին անխիղճ մարդ պիտի թուամ: Մենք սակաւաթիւ ենք: Եթէ նրանք հաւաքուեն, ինձ վրայ յարձակուեն ու հարուածեն ինձ, ապա կ’ոչնչանամ ե՛ւ ես, ե՛ւ իմ տոհմը»:
30 Յակոբ ըսաւ Շմաւոնին ու Ղեւիին. «Զիս այս երկրին բնակիչներուն, Քանանացիներուն ու Փերեզացիներուն մէջ ատելի ընելով՝ զիս փորձանքի մէջ ձգեցիք եւ ինծի հետ քիչ մարդիկ ըլլալով՝ անոնք իմ վրաս պիտի հաւաքուին ու զիս պիտի զարնեն եւ ես ու իմ տունս պիտի կորսուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
34:3030: И сказал Иаков Симеону и Левию: вы возмутили меня, сделав меня ненавистным для жителей сей земли, для Хананеев и Ферезеев. У меня людей мало; соберутся против меня, поразят меня, и истреблен буду я и дом мой.
34:30 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov Συμεων συμεων Symeōn; Simeon καὶ και and; even Λευι λευι Leuΐ; Lei μισητόν μισητος me πεποιήκατε ποιεω do; make ὥστε ωστε as such; that πονηρόν πονηρος harmful; malignant με με me εἶναι ειμι be πᾶσιν πας all; every τοῖς ο the κατοικοῦσιν κατοικεω settle τὴν ο the γῆν γη earth; land ἔν εν in τε τε both; and τοῖς ο the Χαναναίοις χαναναιος Chananaios; Khananeos καὶ και and; even τοῖς ο the Φερεζαίοις φερεζαιος I δὲ δε though; while ὀλιγοστός ολιγοστος be ἐν εν in ἀριθμῷ αριθμος number καὶ και and; even συναχθέντες συναγω gather ἐπ᾿ επι in; on ἐμὲ εμε me συγκόψουσίν συγκοπτω me καὶ και and; even ἐκτριβήσομαι εκτριβω I καὶ και and; even ὁ ο the οἶκός οικος home; household μου μου of me; mine
34:30 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to שִׁמְעֹ֣ון šimʕˈôn שִׁמְעֹון Simeon וְ wᵊ וְ and אֶל־ ʔel- אֶל to לֵוִי֮ lēwˈî לֵוִי Levi עֲכַרְתֶּ֣ם ʕᵃḵartˈem עכר taboo אֹתִי֒ ʔōṯˌî אֵת [object marker] לְ lᵊ לְ to הַבְאִישֵׁ֨נִי֙ havʔîšˈēnî באשׁ stink בְּ bᵊ בְּ in יֹשֵׁ֣ב yōšˈēv ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth בַּֽ bˈa בְּ in † הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וּ û וְ and בַ va בְּ in † הַ the פְּרִזִּ֑י ppᵊrizzˈî פְּרִזִּי Perizzite וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i מְתֵ֣י mᵊṯˈê מַת man מִסְפָּ֔ר mispˈār מִסְפָּר number וְ wᵊ וְ and נֶאֶסְפ֤וּ neʔesᵊfˈû אסף gather עָלַי֙ ʕālˌay עַל upon וְ wᵊ וְ and הִכּ֔וּנִי hikkˈûnî נכה strike וְ wᵊ וְ and נִשְׁמַדְתִּ֖י nišmaḏtˌî שׁמד destroy אֲנִ֥י ʔᵃnˌî אֲנִי i וּ û וְ and בֵיתִֽי׃ vêṯˈî בַּיִת house
34:30. quibus patratis audacter Iacob dixit ad Symeon et Levi turbastis me et odiosum fecistis Chananeis et Ferezeis habitatoribus terrae huius nos pauci sumus illi congregati percutient me et delebor ego et domus meaAnd when they had boldly perpetrated these things, Jacob said to Simeon and Levi: You have troubled me, and made me hateful to the Chanaanites and Pherezites, the inhabitants of this land: we are few: they will gather themselves together and kill me; and both I, and my house, shall be destroyed.
30. And Jacob said to Simeon and Levi, Ye have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.
34:30. When they had boldly completed these acts, Jacob said to Simeon and Levi: “You have troubled me, and you have made me hateful to the Canaanites and the Perizzites, the inhabitants of this land. We are few. They, gathering themselves together, may strike me down, and then both I and my house will be wiped away.”
34:30. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.
And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house:

30: И сказал Иаков Симеону и Левию: вы возмутили меня, сделав меня ненавистным для жителей сей земли, для Хананеев и Ферезеев. У меня людей мало; соберутся против меня, поразят меня, и истреблен буду я и дом мой.
34:30
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
Συμεων συμεων Symeōn; Simeon
καὶ και and; even
Λευι λευι Leuΐ; Lei
μισητόν μισητος me
πεποιήκατε ποιεω do; make
ὥστε ωστε as such; that
πονηρόν πονηρος harmful; malignant
με με me
εἶναι ειμι be
πᾶσιν πας all; every
τοῖς ο the
κατοικοῦσιν κατοικεω settle
τὴν ο the
γῆν γη earth; land
ἔν εν in
τε τε both; and
τοῖς ο the
Χαναναίοις χαναναιος Chananaios; Khananeos
καὶ και and; even
τοῖς ο the
Φερεζαίοις φερεζαιος I
δὲ δε though; while
ὀλιγοστός ολιγοστος be
ἐν εν in
ἀριθμῷ αριθμος number
καὶ και and; even
συναχθέντες συναγω gather
ἐπ᾿ επι in; on
ἐμὲ εμε me
συγκόψουσίν συγκοπτω me
καὶ και and; even
ἐκτριβήσομαι εκτριβω I
καὶ και and; even
ο the
οἶκός οικος home; household
μου μου of me; mine
34:30
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
שִׁמְעֹ֣ון šimʕˈôn שִׁמְעֹון Simeon
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
לֵוִי֮ lēwˈî לֵוִי Levi
עֲכַרְתֶּ֣ם ʕᵃḵartˈem עכר taboo
אֹתִי֒ ʔōṯˌî אֵת [object marker]
לְ lᵊ לְ to
הַבְאִישֵׁ֨נִי֙ havʔîšˈēnî באשׁ stink
בְּ bᵊ בְּ in
יֹשֵׁ֣ב yōšˈēv ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
בַּֽ bˈa בְּ in
הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וּ û וְ and
בַ va בְּ in
הַ the
פְּרִזִּ֑י ppᵊrizzˈî פְּרִזִּי Perizzite
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
מְתֵ֣י mᵊṯˈê מַת man
מִסְפָּ֔ר mispˈār מִסְפָּר number
וְ wᵊ וְ and
נֶאֶסְפ֤וּ neʔesᵊfˈû אסף gather
עָלַי֙ ʕālˌay עַל upon
וְ wᵊ וְ and
הִכּ֔וּנִי hikkˈûnî נכה strike
וְ wᵊ וְ and
נִשְׁמַדְתִּ֖י nišmaḏtˌî שׁמד destroy
אֲנִ֥י ʔᵃnˌî אֲנִי i
וּ û וְ and
בֵיתִֽי׃ vêṯˈî בַּיִת house
34:30. quibus patratis audacter Iacob dixit ad Symeon et Levi turbastis me et odiosum fecistis Chananeis et Ferezeis habitatoribus terrae huius nos pauci sumus illi congregati percutient me et delebor ego et domus mea
And when they had boldly perpetrated these things, Jacob said to Simeon and Levi: You have troubled me, and made me hateful to the Chanaanites and Pherezites, the inhabitants of this land: we are few: they will gather themselves together and kill me; and both I, and my house, shall be destroyed.
34:30. When they had boldly completed these acts, Jacob said to Simeon and Levi: “You have troubled me, and you have made me hateful to the Canaanites and the Perizzites, the inhabitants of this land. We are few. They, gathering themselves together, may strike me down, and then both I and my house will be wiped away.”
34:30. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: На эту сторону дела пока и обращает их внимание Иаков, высказывая порицание их поступку, полную же оценку его с нравственной стороны он дал на смертном одре (49:5–6).
Adam Clarke: Commentary on the Bible - 1831
34:30: Ye have troubled me - Brought my mind into great distress, and endangered my personal safety; to make me to stink - to render me odious to the surrounding tribes, so that there is every reason to suspect that when this deed is come abroad they will join in a confederacy against me, and extirpate my whole family. And had he not been under the peculiar protection of God, this in all human probability would have been the case; but he had prevailed with God, and he was also to prevail with men. That Jacob's resentment was not dissembled we have the fullest proof in his depriving these two sons of the birthright, which otherwise they had doubtless enjoyed. See Gen 49:5, Gen 49:7, where some additional circumstances are related.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:30: Ye have: Gen 49:5-7; Jos 7:25; Kg1 18:18; Ch1 2:7; Pro 11:17, Pro 11:29, Pro 15:27
to stink: Exo 5:21; Sa1 13:4, Sa1 27:12; Ch1 19:6
and I being: Deu 4:17, Deu 7:7; Ch1 16:12; Psa 105:12
and I shall: Gen 12:2, Gen 12:12, Gen 28:13, Gen 28:14; Sa1 16:2, Sa1 27:1; Rom 4:18-20
Carl Friedrich Keil and Franz Delitzsch
34:30
Jacob reproved the originators of this act most severely for their wickedness: "Ye have brought me into trouble (conturbare), to make me stink (an abomination) among the inhabitants of the land;...and yet I (with my attendants) am a company that can be numbered (lit., people of number, easily numbered, a small band, Deut 4:27, cf. Is 10:19); and if they gather together against me, they will slay me," etc. If Jacob laid stress simply upon the consequences which this crime was likely to bring upon himself and his house, the reason was, that this was the view most adapted to make an impression upon his sons. For his last words concerning Simeon and Levi (Gen 49:5-7) are a sufficient proof that the wickedness of their conduct was also an object of deep abhorrence. And his fear was not groundless. Only God in His mercy averted all the evil consequences from Jacob and his house (Gen 35:5-6). But his sons answered, "Are they to treat our sister like a harlot?" עשׂה: as in Lev 16:15, etc. Their indignation was justifiable enough; and their seeking revenge, as Absalom avenged the violation of his sister on Amnon (2Kings 13:22.), was in accordance with the habits of nomadic tribes. In this way, for example, seduction is still punished by death among the Arabs, and the punishment is generally inflicted by the brothers (cf. Niebuhr, Arab. p. 39; Burckhardt, Syr. p. 361, and Beduinen, p. 89, 224-5). In addition to this, Jacob's sons looked upon the matter not merely as a violation of their sister's chastity, but as a crime against the peculiar vocation of their tribe. But for all that, the deception they practised, the abuse of the covenant sign of circumcision as a means of gratifying their revenge, and the extension of that revenge to the whole town, together with the plundering of the slain, were crimes deserving of the strongest reprobation. The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin. This event "shows us in type all the errors into which the belief in the pre-eminence of Israel was sure to lead in the course of history, whenever that belief was rudely held by men of carnal minds" (O. v. Gerlach).
John Gill
34:30 And Jacob said to Simeon and Levi,.... who were the principals concerned in this affair:
ye have troubled me; because of the sin they had committed, because of the dishonour brought upon religion, and because of the danger he and his family were hereby exposed unto; it greatly disquieted him, made him very uneasy, he was at his wit's end almost, knew not what to do, what course to take to wipe off the scandal, and to defend himself and family; since it served, he says:
to make me to stink among the inhabitants of the land; to make him odious and abominable, to be hated and abhorred by all the people round about, and to be looked upon and treated as a deceitful, treacherous, and perfidious man, that had no regard to his word, to covenants and agreements made by him; as a cruel and bloodthirsty man that spared none, made no difference between the innocent and the guilty; and as a robber and plunderer, that stopped at nothing, committing the greatest outrages to get possession of the substance of others:
amongst the Canaanites and the Perizzites: who were the principal inhabitants of the land, the most numerous, and the most rustic and barbarous, and perhaps nearest, and from whom Jacob had most to fear:
and I being few in number; or men of number (p); he and his sons and servants, in all, making but a small number in comparison of the nations about him:
they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house; not that Jacob was afraid that this would be really the case, for he knew and believed the promises of God to him, of the multiplication of his seed, and of their inheriting the land of Canaan, and of the Messiah springing from him; but this he said to aggravate the sin and folly of his sons, in exposing him and themselves to so much danger, which not only on the face of things appeared probable, but even certain and inevitable, without the interposition of divine power and Providence.
(p) "viri numeri", Montanus, Schmidt.
John Wesley
34:30 Ye have troubled me, to make me to stink among the inhabitants of the land - That is, You have rendered my family odious among them. And what could be expected but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house - Jacob knew indeed that God had promised to preserve his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. When sin is in the house, there is reason to fear ruin at the door.
Robert Jamieson, A. R. Fausset and David Brown
34:30 Jacob said . . . Ye have troubled me--This atrocious outrage perpetrated on the defenseless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin, an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the cold-blooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (compare Gen 35:5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Simeon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offense of their chief's son, what wonder if the natives should extend their hatred to all the family of Jacob; and who probably equalled, in number, the inhabitants of that village.
34:3134:31: Եւ ասեն. Իսկ զիա՞րդ. զի իբրեւ զբո՛զ մի քարշեցին զքոյրն մեր[318]։[318] Ոմանք. Իսկ զիարդ իբրեւ զբոզ քարշիցեն զքոյրն մեր։
31 Նրանք պատասխանեցին. «Հապա ինչպէ՞ս է, որ նրանք իբրեւ բոզ լլկեցին մեր քրոջը»:
31 Անոնք ըսին. «Հապա պէ՞տք էր, որ մեր քոյրը բոզի պէս գործածէին»։
Եւ ասեն. [488]Իսկ զիա՞րդ զի իբրեւ զբոզ քարշեցին զքոյրն մեր:

34:31: Եւ ասեն. Իսկ զիա՞րդ. զի իբրեւ զբո՛զ մի քարշեցին զքոյրն մեր[318]։
[318] Ոմանք. Իսկ զիարդ իբրեւ զբոզ քարշիցեն զքոյրն մեր։
31 Նրանք պատասխանեցին. «Հապա ինչպէ՞ս է, որ նրանք իբրեւ բոզ լլկեցին մեր քրոջը»:
31 Անոնք ըսին. «Հապա պէ՞տք էր, որ մեր քոյրը բոզի պէս գործածէին»։
zohrab-1805▾ eastern-1994▾ western am▾
34:3131: Они же сказали: а разве можно поступать с сестрою нашею, как с блудницею!
34:31 οἱ ο the δὲ δε though; while εἶπαν επω say; speak ἀλλ᾿ αλλα but ὡσεὶ ωσει as if; about πόρνῃ πορνη prostitute χρήσωνται χραω lend; use τῇ ο the ἀδελφῇ αδελφη sister ἡμῶν ημων our
34:31 וַ wa וְ and יֹּאמְר֑וּ yyōmᵊrˈû אמר say הַ ha הֲ [interrogative] כְ ḵᵊ כְּ as זֹונָ֕ה zônˈā זנה fornicate יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] אֲחֹותֵֽנוּ׃ פ ʔᵃḥôṯˈēnû . f אָחֹות sister
34:31. responderunt numquid ut scorto abuti debuere sorore nostraThey answered: Should they abuse our sister as a strumpet?
31. And they said, Should he deal with our sister as with an harlot?
34:31. They responded, “Should they abuse our sister like a prostitute?”
34:31. And they said, Should he deal with our sister as with an harlot?
And they said, Should he deal with our sister as with an harlot:

31: Они же сказали: а разве можно поступать с сестрою нашею, как с блудницею!
34:31
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
ἀλλ᾿ αλλα but
ὡσεὶ ωσει as if; about
πόρνῃ πορνη prostitute
χρήσωνται χραω lend; use
τῇ ο the
ἀδελφῇ αδελφη sister
ἡμῶν ημων our
34:31
וַ wa וְ and
יֹּאמְר֑וּ yyōmᵊrˈû אמר say
הַ ha הֲ [interrogative]
כְ ḵᵊ כְּ as
זֹונָ֕ה zônˈā זנה fornicate
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹותֵֽנוּ׃ פ ʔᵃḥôṯˈēnû . f אָחֹות sister
34:31. responderunt numquid ut scorto abuti debuere sorore nostra
They answered: Should they abuse our sister as a strumpet?
34:31. They responded, “Should they abuse our sister like a prostitute?”
34:31. And they said, Should he deal with our sister as with an harlot?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Ответ Симеона и Левия показывает отсутствие в них раскаяния, что, кроме характера эпохи, освящавшей кровную месть, говорит и о личной бессердечности их.
Adam Clarke: Commentary on the Bible - 1831
34:31: Should he deal with our sister as with a harlot? - On this outrage alone they vindicated their flagitious conduct. The word harlot first occurs here: the original is not פילגש pilegesh, which we render concubine, (see its explanation Gen 22:24 (note)), but זונה zonah, which ordinarily signifies one who prostitutes herself to any person for hire. Our word harlot is said to have been derived from a very odd circumstance: Robert, duke of Normandy, seeing a fine-looking country girl dancing with her companions on the green, took her to his bed. She was the daughter of a skinner, and her name was Arlotta; and of her William, surnamed The Conqueror, was born. Hence it is said all such women were from her called harlots, as William himself was usually termed the Bastard. But horelet, the diminutive of whore, is not a less likely derivation.
Solomon has very properly said, My son, enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away, Pro 4:14, Pro 4:15. Had not Dinah gone out to see the daughters of the land, and very possibly at one of their idolatrous festivals, she had not suffered the foul disgrace mentioned in this chapter. Not only prudence dictates that young women should keep at home, but God expressly commands it, Tit 2:5. Dinah got among idolaters, and thus partook of their iniquities; and this led to the most base and cruel transaction upon record. How true is the saying, Those who wander out of the way of understanding shall abide in the congregation of the dead! In the case before us blame seems to attach to all parties.
1. It was wrong in Jacob to suffer his daughter, alone and unprotected, to visit the daughters of the land.
2. It was excessively wicked in Shechem to take this advantage of the daughter of a respectable stranger, who had sought his friendship, and came to sojourn among his people, and whose righteous dealing they must have witnessed for at least seven years past. In his behalf we may say, and it would be unjust not to say it, that having done the mischief, and sinned deeply against the laws of hospitality, he wished to make all the reparation in his power; and therefore in the most frank and liberal manner he not only offered, but most pressingly entreated, permission to take Dinah to wife. This was the utmost he could do in such a case. And in this he is a saint of the first order when compared with the noble and ignoble profligates who, while blaspheming the Christian name by continuing to assume it, commit all kinds of breaches on the virtue of simple females, and the peace of respectable families, and not only make no reparation, but glory in their shame.
3. It was diabolical in Jacob's sons to slay a whole tribe for the offense of one man, and especially as that one had offered to make all the restitution in his power. They required that Hamor, Shechem, and all their subjects should be circumcised before they could conscientiously consent to give their sister to Shechem in marriage. This required conformity was made the cloak of the most base and infamous designs. The simple unsuspecting Shechemites agreed to the proposal; and when rendered by this religious rite incapable of defending themselves, they were basely murdered by Simeon and Levi, and their city destroyed. Jacob, to his great honor, remonstrated against this barbarous and bloody act, committed apparently under the sanction of religion; and God showed his abhorrence of it by directing the patriarch, in his dying moments, to proscribe them from the blessings of the covenant, so that they barely retained a name among the tribes of Israel, being in general small, and ever disreputable, except merely in the service of the sanctuary, in which Levi was employed. How often since, notwithstanding this solemn warning, has the pure and benevolent religion of God been made, by wicked and designing men, a political stalking-horse to serve the basest purposes, and a covert to the worst of crimes! But shall we find fault with the holy religion of the blessed God because wicked men have abused it? God forbid! Were it not so good as it really is, it would be incapable of such abuse. An evil cannot be abused, a good may; and the greater and the more acknowledged the good, the more liable to abuse. As every good is so capable of being abused, does he act wisely who argues against the use of the thing on this account? Shall we say that various kinds of grain, fruits, and aliments are a curse, because wicked men abuse them to the purposes of drunkenness and gluttony? This would argue an utter perversion of all reason: and is it not on such a pretext as this that many persons have ventured to call in question even the truths of Christianity?
Whatever such men may be determined to think on the subject of this chapter, with the unprejudiced reader the ample and detailed relation which we have here of this barbarous transaction will appear an additional proof of the veracity and impartiality of the sacred historian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:31: Gen 34:13, Gen 49:7; Pro 6:34
John Gill
34:31 And they said,.... Simeon and Levi, in a very pert and unseemly manner:
should he deal with our sister as with an harlot? make a whore of her, and then keep her in his house as such? is this to be borne with? or should we take no more notice of his behaviour to our sister, or show no more regard to her than if she was a common prostitute, whom no man will defend or protect? so say the Targums of Jonathan and Jerusalem,"nor let Shechem the son of Hamor mock at us, or boast and say, as an harlot whom no man seeks after, or no man seeks to avenge her; so it is done by Dinah the daughter of Jacob:''they tacitly insinuate as if Jacob had not that regard for the honour of his daughter and family, and showed his resentment at the wicked behaviour of Shechem, as he ought to have done. It is observed that there is a letter in the word for "harlot" greater than usual, which may either denote the greatness of the sin of Shechem in dealing with Dinah as an harlot, or the great impudence and boldness of Jacob's sons, in their answer to him, and their audaciousness in justifying such baseness and cruelty they had been guilty of. The whole of this history, as related in this chapter, is given by Polyhistor out of Theodotus the poet (q).
(q) Apud Euseb. Evangel. Praepar. l. 9. c. 22. p. 427, &c.
John Wesley
34:31 Should he deal with our sister as with an harlot? - No, he should not; but, if he do, Must they be their own avengers? And nothing less than so many lives, and the ruin of a whole city, serve to atone for the abuse.