34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet 1 the young women 2 of the land. 34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, 3 and sexually assaulted her. 4 34:3 Then he became very attached 5 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 6 34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” 7 34:5 When 8 Jacob heard that Shechem 9 had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent 10 until they came in.
34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. 11 34:7 Now Jacob’s sons had come in from the field when they heard the news. 12 They 13 were offended 14 and very angry because Shechem 15 had disgraced Israel 16 by sexually assaulting 17 Jacob’s daughter, a crime that should not be committed. 18
34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. 19 Please give her to him as his wife. 34:9 Intermarry with us. 20 Let us marry your daughters, and take our daughters as wives for yourselves. 21 34:10 You may live 22 among us, and the land will be open to you. 23 Live in it, travel freely in it, 24 and acquire property in it.”
34:11 Then Shechem said to Dinah’s 25 father and brothers, “Let me find favor in your sight, and whatever you require of me 26 I’ll give. 27 34:12 You can make the bride price and the gift I must bring very expensive, 28 and I’ll give 29 whatever you ask 30 of me. Just give me the young woman as my wife!”
34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 31 had violated their sister Dinah. 34:14 They said to them, “We cannot give 32 our sister to a man who is not circumcised, for it would be a disgrace 33 to us. 34:15 We will give you our consent on this one condition: You must become 34 like us by circumcising 35 all your males. 34:16 Then we will give 36 you our daughters to marry, 37 and we will take your daughters as wives for ourselves, and we will live among you and become one people. 34:17 But if you do not agree to our terms 38 by being circumcised, then we will take 39 our sister 40 and depart.”
34:18 Their offer pleased Hamor and his son Shechem. 41 34:19 The young man did not delay in doing what they asked 42 because he wanted Jacob’s daughter Dinah 43 badly. (Now he was more important 44 than anyone in his father’s household.) 45 34:20 So Hamor and his son Shechem went to the gate 46 of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough 47 for them. We will take their daughters for wives, and we will give them our daughters to marry. 48 34:22 Only on this one condition will these men consent to live with us and become one people: They demand 49 that every male among us be circumcised just as they are circumcised. 34:23 If we do so, 50 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
34:24 All the men who assembled at the city gate 51 agreed with 52 Hamor and his son Shechem. Every male who assembled at the city gate 53 was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword 54 and went to the unsuspecting city 55 and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them 56 and looted the city because their sister had been violated. 57 34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. 58 34:29 They captured as plunder 59 all their wealth, all their little ones, and their wives, including everything in the houses.
34:30 Then Jacob said to Simeon and Levi, “You have brought ruin 60 on me by making me a foul odor 61 among the inhabitants of the land – among the Canaanites and the Perizzites. I 62 am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” 34:31 But Simeon and Levi replied, 63 “Should he treat our sister like a common prostitute?”
7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 65
“Cursed 66 be Canaan! 67
The lowest of slaves 68
he will be to his brothers.”
12:43 “When 69 an unclean spirit 70 goes out of a person, 71 it passes through waterless places 72 looking for rest but 73 does not find it.
4:33 Now 74 in the synagogue 75 there was a man who had the spirit of an unclean 76 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 77 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 78 of God.” 4:35 But 79 Jesus rebuked him: 80 “Silence! Come out of him!” 81 Then, after the demon threw the man 82 down in their midst, he came out of him without hurting him. 83 4:36 They 84 were all amazed and began to say 85 to one another, “What’s happening here? 86 For with authority and power 87 he commands the unclean spirits, and they come out!” 4:37 So 88 the news 89 about him spread into all areas of the region. 90
1 tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.
2 tn Heb “daughters.”
3 tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.
4 tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.
5 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
6 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
7 tn Heb “Take for me this young woman for a wife.”
8 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
9 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
10 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
11 tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.
12 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.
13 tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.
14 tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.
15 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
16 tn Heb “a disgraceful thing he did against Israel.”
17 tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.
18 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
19 tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).
20 tn Heb “form marriage alliances with us.”
21 tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.
22 tn The imperfect verbal form has a permissive nuance here.
23 tn Heb “before you.”
24 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
25 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.
26 tn Heb “whatever you say.”
27 tn Or “pay.”
28 tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.
29 tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.
30 tn Heb “say.”
31 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
32 tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.
33 tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.
34 tn Heb “if you are like us.”
35 tn The infinitive here explains how they would become like them.
36 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
37 tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.
38 tn Heb “listen to us.”
39 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
40 tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.
41 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”
42 tn Heb “doing the thing.”
43 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
44 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
45 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
46 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
47 tn Heb “wide on both hands,” that is, in both directions.
48 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.
49 tn Heb “when every one of our males is circumcised.”
50 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
51 tn Heb “all those going out the gate of his city.”
52 tn Heb “listened to.”
53 tn Heb “all those going out the gate of his city.”
54 tn Heb “a man his sword.”
55 tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.
56 tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.
57 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.
58 tn Heb “and what was in the city and what was in the field they took.”
59 tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”
60 tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.
61 tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.
62 tn Jacob speaks in the first person as the head and representative of the entire family.
63 tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.
64 tn The Hebrew word used here is אָדָם (’adam).
65 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.
66 sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.
67 sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).
68 tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.
69 tn Here δέ (de) has not been translated.
70 sn Unclean spirit refers to an evil spirit.
71 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
72 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
73 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
74 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
75 sn See the note on synagogues in 4:15.
76 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
77 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
78 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
79 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
80 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
81 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
82 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
83 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
84 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
85 tn This imperfect verb has been translated as an ingressive imperfect.
86 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
87 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
88 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
89 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
90 sn Given Luke 4:31, the phrase the region is a reference to Galilee.