Genesis 34:1-31

Genesis 34:1-31

Genesis 34:1-31

1. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

1. Et egressa est Dinah filia Leah, quam pepererat ipsi Iahacob, ut viderat filias regionis.

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.

2. Et vidit eam Sechem filius Hamor Hivvaei principis terrae, et tulit eam, et concubuit cum ea, et humiliavit eam.

3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

3. Et adhaesit anima ejus ipsi Dinah filiae Iahacob, et dilexit puellam: et loquutus est ad cor puellae.

4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

4. Et dixit Sechem ad Hamor patrem suum, dicendo, Cape mihi puellam hanc in uxorem.

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.

5. Audivit autem Iahacob, quod violasset Dinah filiam suam: et filii ejus erant cum pecudibus ejus in agro, et siluit Iahacob, donec venirent ipsi

6. And Hamor the father of Shechem went out unto Jacob to commune with him.

6. Egressus est autem Hamor pater Sechem ad Iahacob, ut loqueretur cum eo.

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.

7. Porro filii Iahacob venerunt de agro: qui quum audierunt ipsi, dolore affecti sunt viri, iratique sunt valde: quia flagitium designasset in Israel, ut coiret cum filia Iahacob: et sic non fiet.

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.

8. Et loquutus est Hamor cum eis, dicendo, Sechem filii mei complacuit anima in filia vestra: date quaeso eam illi in uxorem.

9. And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

9. Et affinitatem contrahite nobiscum: filias vestras dabitis nobis, et filias nostras accipietis vobis.

10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

10. Et nobiscum habitabitis, et terra erit coram vibis, habitate, et negotiamini in ea, et possessiones acquirite in ea.

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.

11. Adhaec dixit Sechem ad patrem ejus, et ad fratres ejus, Inveniam gratiam in oculis vestris: et quod dixeritis mihi, dabo.

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.

12. Augete mihi valde dotem, et donum: et dabo quemadmodum dixeritis mihi, et date mihi puellam in uxorem.

13. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

13. Et responderunt filii Iahacob ad Sechem et Hamor patrem ejus in dolo, et loquuti sunt, (quia violaverat Dinah sororem suam,)

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:

14. Et dixerunt ad eos, Non possumus facere hoc, ut demus sorerem nostram viro, cui est praeputium: quia opprobrium esset nobis.

15. But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

15. Veruntamen in hoc acquiescemus vobis, si fueritis sicut nos, ut circumcidatur in vobis omnis masculus.

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.

16. Et dabimus filias nostras vobis, et filias vestras capiemus nobis: et habitabimus vobiscum, et erimus in populum unum.

17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

17. Quodsi non obedieritis nobis, ut circumcidamini: capiemus filiam nostram et recedemus.

18. And their words pleased Hamor, and Shechem Hamor’s son.

18. Et placuerunt verba eorum in oculis Hamor, et in oculis Sechem filii Hamor.

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.

19. Nec tardavit juvenis ad perficiendum negotium, quia complacuerat ei in filia Iahacob: et ipse erat honorabilis prae tota domo patris sui.

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

20. Et venit Hamor et Sechem filius ejus ad portam civitatis suae, et loquuti sunt ad viros civitatis suae, dicendo,

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.

21. Viri isti pacati sunt nobiscum, et habitabunt in terra, et negotiabuntur in ea (et terra ecce, lata est spatiis ante eos) filias eorum accipiemus nobis in uxores, et filias nostras dabimus eis.

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.

22. Veruntamen in hoc acquiescent nobis viri, ut habitent nobiscum, ut sint populus unus, quando circumcisus erit in nobis omnis masculus, quemadmodum ipsi sunt circumcisi.

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.

23. Greges eorum, et substantia eorum et omnia jumenta eorum, nonne nostra erunt? tantum acquiescamus eis, et habitabunt nobiscum.

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.

24. Et assensi sunt Hamor et Sechem filio ejus, omnes qui egrediebantur per portam civitatis ejus: et circumciderunt se omnis masculus, omnes egredientes per portam civitatis ejus.

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.

25. Et fuit in die tertia, quum essent ipsi dolore affecti, acceperunt duo filii Iahacob Simhon et Levi fratres Dinah, quisque gladium suum, et venerunt ad civitatem confidenter, et occiderunt omnem masculum.

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.

26. Et Hamor et Sechem filium ejus occiderunt acie gladii, et tulerunt Dinah e domo Sechem et egressi sunt.

27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

27. Filii Iahacob progressi sunt super occisos, et praedati sunt urbem, quia violaverant sororem suam.

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,

28. Pecudes eorum, et boves eorum, et asinos eorum, et quae erant in urbe, et quae in agro, acceperunt.

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.

29. Et omnem substantiam eorum, et omnes parvulos eorum, et uxores eorum captivas duxerunt, et praedati sunt omnia, quae erant in domo.

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.

30. Et dixit Iahacob ad Simhon et ad Levi, Turbastis me, ut foetere feceritis me habitatoribus terrae, Chenanaeo, et Perizaeo: et ego paucos mecum habeo, et congregabunt se adversum me, et percutient me, et disperdar ego, et domus mea.

31. And they said, Should he deal with our sister as with an harlot?

31. At dixerunt, Numquid ut cum meretrice aget cum sorore nostra?

1. And Dinah... went out. This chapter records a severe contest, with which God again exercised his servant. How precious the chastity of his daughter would be to him, we may readily conjecture from the probity of his whole life. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind: yet soon his grief is trebled, when he hears that his sons, from the desire of revenge, have committed a most dreadful crime. But let us examine everything in order. Dinah is ravished, because, having left her father’s house, she wandered about more freely than was proper. She ought to have remained quietly at home, as both the Apostle teaches and nature itself dictates; for to girls the virtue is suitable, which the proverb applies to women, that they should be (οἰκουροὶ,) or keepers of the house. Therefore fathers of families are taught to keep their daughters under strict discipline, if they desire to preserve them free from all dishonor; for if a vain curiosity was so heavily punished in the daughter of holy Jacob, not less danger hangs over weak virgins at this day, if they go too boldly and eagerly into public assemblies, and excite the passions of youth towards themselves. For it is not to be doubted that Moses in part casts the blame of the offense upon Dinah herself, when he says, “she went out to see the daughters of the land;” whereas she ought to have remained under her mother’s eyes in the tent.

3. And his soul clave unto Dinah. Moses intimates that she was not so forcibly violated, that Shechem having once abused her, treated her with contempt, as is usual with harlots; for he loved her as a wife; and did not even object to be circumcised that he might have her; but the fervor of lust had so prevailed, that he first subjected her to disgrace. And therefore although he embraced Dinah with real and sincere attachment, yet, in this want of self-government, he grievously sinned. Shechem “spoke to the heart” of the maid, that is, he addressed her courteously, to allure her to himself by his bland speeches: whence it follows, that when she was unwilling and resisted, he used violence towards her.

4. And Shechem said to his father Hamor. In this place it is more clearly expressed, that Shechem desired to have Dinah for his wife; for his lust was not so unbridled, that when he had defiled, he despised her. Besides, a laudable modesty is shown, since he pays deference to the will of his father; for he does not attempt to form a contract of marriage of his own mind, but leaves this to his father’s authority. For though he had basely fallen through the precipitate ardor of lust; yet now returning to himself, he follows the guidance of nature. So much the more ought young men to take heed to themselves, lest in the slippery period of their age, the lusts of the flesh should impel them to many crimes. For, at this day, greater license everywhere prevails, so that no moderation restrains youths from shameful conduct. Since, however, Shechem, under the rule and direction of nature, desired his father to be the procurer of his marriage, we hence infer that the right which parents have over their children is inviolable; so that they who attempt to overthrow it, confound heaven and earth. Wherefore, since the Pope, in honor of marriage, has dared to break this sacred bond of nature; this fornicator Shechem alone, will prove a judge sufficient, and more than sufficient, to condemn that barbarous conduct.

5. And Jacob heard. Moses inserts a single verse concerning the silent sorrow of Jacob. We know that they who have not been accustomed to reproaches, are the more grievously affected when any dishonor happens to them. Therefore the more this prudent man had endeavored to keep his family pure from every stain, chaste and well-ordered, the more deeply is he wounded. But since he is at home alone, he dissembles, and keeps his grief to himself, till his sons return from the field. Moreover, by this word, Moses does not mean that Jacob deferred vengeance till their return; but that, being alone and devoid of counsel and of consolation, he lay prostrate as one disheartened. The sense then is, that he was so oppressed with insupportable grief, that he held his peace. By using the word “defiled,” Moses teaches us what is the true purity of man; namely, when chastity is religiously cultivated, and every one possesses his vessel in honor. But whoever prostitutes his body to fornication, filthily defiles himself. If then Dinah is said to have been polluted, whom Shechem had forcibly violated, what must be said of voluntary adulterers and fornicators?

Note 118. Or, he might be restrained by prudence from imparting his feelings to others, lest by making them public, he should expose himself to danger, before he was prepared to meet it. At all events, it was wise to restrain the expression of his indignation, till he was surrounded by those who might help him with their counsel, or attempt the rescue of his daughter from the hands of her violator. — Ed.

7. And the sons of Jacob came out of the field. Moses begins to relate the tragic issue of this history. Shechem, indeed, had acted wickedly and impiously; but it was far more atrocious and wicked that the sons of Jacob should murder a whole people, to avenge themselves of the private fault of one man. It was by no means fitting to seek a cruel compensation for the levity and rashness of one youth, by the slaughter of so many men. Again, who had constituted them judges, that they should dare, with their own hands, to execute vengeance for an injury inflicted upon them? Perfidy was also superadded, because they proceeded, under the pretext of a covenant, to perpetrate this enormous crime. In Jacob, moreover, we have an admirable example of patient endurance; who, though afflicted with so many evils, yet did not faint under them. But chiefly we must consider the mercy of God, by which it came to pass, that the covenant of grace remained with the posterity of Jacob. For what seemed less suitable, than that a few men in whom such furious rage and such implacable malice reigned, should be reckoned among the people and the sons of God, to the exclusion of all the world besides? We see certainly that it was not through any power of their own that they had not altogether declined from the kingdom of God. Whence it appears that the favor which God had vouchsafed unto them was gratuitous, and not founded upon their merits. We also require to be treated by Him with the same indulgence, seeing that we should utterly fall away, if God did not pardon our sins. The sons of Jacob have, indeed, a just cause of offense, because not only are they affected with their own private ignominy, but they are tormented with the indignity of the crime, because their sister had been dragged forth from the house of Jacob, as from a sanctuary, to be violated. For this they chiefly urge, that it would have been wickedness to allow such disgrace in the elect and holy people: but they themselves, through the hatred of one sin, rush furiously forward to greater and more intolerable crimes. Therefore we must beware, lest, after we have become severe judges in condemning the faults of others, we hasten inconsiderately into evil. But chiefly we must abstain from violent remedies which surpass the evil we desire to correct.

Note 119. “He had wrought folly in Israel.” Ainsworth says, “Or against Israel.” “Israel being put for the posterity of Israel.” Professor Bush says, “Rather, ‘Because folly had been wrought in Israel,’ (the active for the passive).” But perhaps Ainsworth’s translation is to be preferred. “This is the first instance on record where the family of Jacob is designated by the distinguished patronymic title of ‘Israel,’ which afterwards became the dominant appellation of his posterity.” — Bush in loc. — Ed.

Which thing ought not to be done Interpreters commonly explain the passage as meaning, “it is not becoming that such a thing should be done;” but, in my judgment, it applies more properly to the sons of Jacob, who had determined with themselves that the injury was not to be borne. Yet they wrongfully appropriate to themselves the right of taking revenge: why do they not rather reflect thus; “God, who has received us under his care and protection, will not suffer this injury to pass unavenged; in the meantime, it is our part to be silent, and to leave the act of punishing, which is not placed in our hands, entirely to his sovereign will.” Hence we may learn, when we are angry at the sins of other men, not to attempt anything which is beyond our own duty.

Note 120. Et sic non fiet. “And so it may not, or shall not be done.” The sense given in the English translation is that which Calvin rejects, though he allows it to be the common meaning attached by commentators to the expression. — Ed.

8. And Hamor communed with them. Though the sons of Jacob were justly incensed, yet their indignation ought to have been appeased, or at least somewhat mitigated, by the great courteousness of Hamor. And if the humanity of Hamor could not reconcile the sons of Jacob to Shechem, the old man himself was indeed worthy of a benignant reception. We see what equitable conditions he offers; he himself was the prince of the city, the sons of Jacob were strangers. Therefore their minds must have been savage beyond measure, not to be inclined to levity. Besides, the suppliant entreaty of Shechem himself deserved this, that they should have granted forgiveness to his fervent love. Therefore, that they remained implacable, is a sign of most cruel pride. What would they have done to enemies who had purposely injured them, when they are not moved by the prayers of him, who, being deceived by blind love, and by the error of incontinence, has injured them without any malicious intention?

13. And the sons of Jacob answered. The commencement of their perfidious course is here related: for they, being outrageous rather than simply angry, wish to overthrow the whole city, and not being sufficiently strong to contend against so great a number of people, they contrive a new fraud, in order that they may suddenly rise upon the inhabitants weakened by wounds. Therefore, since the Shechemites had no strength to resist, it became a cruel butchery rather than a conquest, which increased the atrocity of wickedness in Jacob’s sons, who cared for nothing so that they might but gratify their rage. They allege in excuse, that, whereas they were separated from other nations, it was not lawful for them to give wives of their own family to the uncircumcised. Which indeed was true if they said it sincerely; but they falsely use the sacred name of God as a pretext; yea, their double profanation of that name proves them to be doubly sacrilegious; for they cared nothing about circumcision, but were intent on this one thing, how they might crush the miserable men in a state of weakness. Besides, they wickedly sever the sign from the truth which it represents; as if any one, by laying aside his uncircumcision, might suddenly pass over into the Church of God. And in this mode they pollute the spiritual symbol of life, by admitting foreigners, promiscuously and without discrimination, into its society. But since their pretense has some color of probability, we must observe what they say, that it would be disgraceful to them to give their sister to a man uncircumcised. This also is true, if they who used the words were sincere; for since they bore the mark of God in their flesh, it was wicked in them to contract marriages with unbelievers. So also, at the present time, our baptism separates us from the profane, so that whoever mixes himself with them, fixes a mark of infamy upon himself.

18. And their words pleased Hamor. Moses prosecutes the history until he comes to the slaughter of the Shechemites. Hamor had, no doubt, been induced by the entreaties of his son, to show himself thus tractable. Whence appears the excessive indulgence of the kind old man. He ought, in the beginning, severely to have corrected the fault of his son; but he not only covers it as much as possible, but yields to all his wishes. This moderation and equity would have been commendable, if what his son had required was just; but that the old man, for the sake of his son, should adopt a new religion, and suffer a wound to be inflicted on his own flesh, cannot be deemed free from folly. The youth is said not to have delayed, because he vehemently loved the maid, and excelled in dignity among his own citizens; and on account of the honor of his rank he easily obtained what he wished: for the fervor of his love would have availed nothing, unless he had possessed the power of accomplishing his object.

21. These men are peaceable. Moses describes the mode of acting, whereby they persuaded the Shechemites to accept the conditions which the sons of Jacob had imposed. It was difficult to induce a whole people to submit in an affair of such magnitude to a few foreigners. For we know what displeasure a change of religion produces: but Hamor and Shechem reason from utility; and this is natural rhetoric. For although honor has a more plausible appearance, it is yet for the most part cold in persuasion. But among the vulgar, utility carries almost every point; because the major part eagerly pursues what it deems expedient for itself. With this design, Hamor and Shechem extol the family of Jacob for their honesty and tranquil habits, in order that the Shechemites may deem it useful to themselves to receive such guests. They add that the land is sufficiently large, so that no loss is to be feared on the part of the original inhabitants. They then enumerate other advantages; meanwhile, they cunningly conceal the private and real cause of their request. Whence it follows that all these pretexts were fallacious. But it is a very common disease, that men of rank who have great authority, while making all things subservient to their own private ends, feign themselves to be considerate for the common good, and pretend to a desire for the public advantage. And, truly, it may be believed, that the persons here spoken of were the best among all the people, and were endowed with singular superiority; for the Shechemites had chosen Hamor for their prince, as one who was preeminent in excellent gifts. Yet we see how he and his son lie and deceive, under the appearance of rectitude. Whence also we perceive hypocrisy to be so deeply rooted in human minds, that it is a miracle to find any one entirely free from it; especially where private advantage is concerned. From this example let all who govern, learn to cultivate sincerity in public designs, without any sinister regard to their own interests. On the other hand; let the people exercise self-government, lest they too earnestly seek their own advantage; because it will often happen that they are caught by a specious appearance of good, as fishes by the hook. For as self-love is blind, we are drawn without judgment to the hope of gain. And the Lord also justly chastises this cupidity, to which he sees us to be unduly prone, when he suffers us to be deceived by it. Moses says that this discourse took place in the gate of the city, where public assemblies were then wont to be held and judgment administered.