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Genesis 34:6 [study!]

American Standard Version (ASV 1901) [2]
— And Hamor the father of Shechem went out unto Jacob to commune with him.
King James Version (KJV 1769)
— And Hamor the father of Shechem went out unto Jacob to commune with him.
New American Standard Bible (NASB ©1995)
— Then Hamor the father of Shechem went out to Jacob to speak with him.
Webster's Revision of the KJB (WEB 1833)
— And Hamor the father of Shechem went out to Jacob to commune with him.
Darby's Translation (DBY 1890)
— And Hamor the father of Shechem came out to Jacob, to speak to him.
Rotherham's Emphasized Bible (EBR 1902)
— Then came forth Hamor, father of Shechem, unto Jacob,—to speak with him.
Young's Literal Translation (YLT 1898)
— And Hamor, father of Shechem, goeth out unto Jacob to speak with him;
Douay-Rheims Challoner Revision (DR 1750)
— And when Hemor the father of Sichem was come out to speak to Jacob,
Original King James Bible (AV 1611) [2]
— And Hamor the father of Shechem went out vnto Iacob to commune with him.
Brenton Greek Septuagint (LXX, Restored Names)
— And Hamor{gr.Emmor} the father of Shechem{gr.Sychem} went forth to Jacob, to speak to him.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Chamor the father of Shekhem went out unto Yaaqov to commune with him.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And mr חֲמוֹר 2544
{2544} Prime
The same as H2543; ass; Chamor, a Canaanite.
the father 1
{0001} Prime
A primitive word; father in a literal and immediate, or figurative and remote application.
of em שְׁכֶם 7927
{7927} Prime
The same as H7926; ridge; Shekem, a place in Palestine.
went out 3318
{3318} Prime
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Ya`kv יַעֲקֹב 3290
{3290} Prime
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
to commune 1696
{1696} Prime
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
<8763> Grammar
Stem - Piel (See H8840)
Mood - Infinitive (See H8812)
Count - 790
with 854
{0854} Prime
Probably from H0579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.
Jamieson-Fausset-Brown Commentary

Genesis 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).

Matthew Henry's Commentary

Genesis 34:6-17

_ _ 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 (Genesis 34:7), 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 Samuel 13:12. 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, Genesis 34:11, Genesis 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Genesis 34:9, Genesis 34:10. 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 (Genesis 34:14); and therefore, if you will be circumcised, then we will become one people with you,Genesis 34:15, Genesis 34:16. 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.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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