Genesis 34:13 — Word Study
WLCוַיַּעֲנ֨וּ בְנֵֽי־ יַעֲקֹ֜ב אֶת־ שְׁכֶ֨ם וְאֶת־ חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם׃
BSABut becauseʼăsher [Shechem] had defiledṭâmêʼ■ [violated, done a shameful thing to] their sisterʼâchôwth DinahDîynâh Jacob’sYaʻăqôb sonsbên answeredʻânâh▸ [responded, spoke deceitfully to] [him]Shᵉkem and his fatherʼâb HamorChămôwr deceitfullymirmâh [with guile, in a dishonest manner]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲנ֨וּ | and they answered | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] sons of | Noun common, masculine plural construct |
| יַעֲקֹ֜ב | Jacob | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| שְׁכֶ֨ם | Shechem | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| חֲמ֥וֹר | Hamor | Noun proper masculine |
| אָבִ֛יו | father his | Noun common masculine singular construct, suffix |
| בְּמִרְמָ֖ה | with deceit | Preposition, noun common feminine singular absolute |
| וַיְדַבֵּ֑רוּ | and they spoke | Verb, Piel, sequential imperfect third person masculine plural |
| אֲשֶׁ֣ר | that | Particle |
| טִמֵּ֔א | he had defiled | Verb, Piel, perfect third person masculine singular |
| אֵ֖ת | the object marker | Particle |
| דִּינָ֥ה | Dinah | Noun proper feminine |
| אֲחֹתָֽם׃ | sister their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully. |
| KJV | And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: |
| ASV | And the sons of Jacob answered Shechem and Hamor his father with guile, and spake, because he had defiled Dinah their sister, |
| YLT | And the sons of Jacob answer Shechem and Hamor his father deceitfully, and they speak (because he defiled Dinah their sister), |
| WEB | The sons of Jacob answered Shechem and Hamor his father with deceit when they spoke, because he had defiled Dinah their sister, |
| BBE | But the sons of Jacob gave a false answer to Shechem and Hamor his father, because of what had been done to Dinah their sister. |
Where they part company is עָנָה — see How Translations Differ.
The sentence centers around the main action of Jacob's sons answering, with a causal clause providing the reason for their deceitful response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 34:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Deceit of Jacob's Sonsgenerated
Genesis 34:13 describes how Jacob's sons reacted to Shechem's defilement of their sister Dinah. Their response was not only to defend her honor but also to manipulate the situation to their advantage, showcasing a complex interplay of family loyalty and moral compromise. This incident sets the stage for further conflict and illustrates the themes of justice and retribution in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 25:27–34 | When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. |
| 2 | Judges 15:3 | Samson said to them, “This time I will be blameless in doing harm to the Philistines.” |
| 3 | 2 Samuel 13:23–29 | Two years later, when Absalom’s sheepshearers were at Baal-hazor near Ephraim, he invited all the sons of the king. |
| 4 | Job 13:4–7 | You, however, smear with lies; you are all worthless physicians. |
| 5 | Psalm 12:2 | They lie to one another; they speak with flattering lips and a double heart. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עָנָה, vai.ya.'a.Nugenerated
The verb עָנָה (*anah*) is a Qal imperfect form meaning 'to answer' or 'to respond.' It is derived from a root that suggests paying attention or heeding. In this context, it indicates the sons' deceitful response to Shechem's request, highlighting their intention to manipulate the situation.
The lexicons note that this word can also imply a musical response, but here it is strictly about verbal communication. The use of this term underscores the nature of their interaction, as they did not merely answer but did so with intent to deceive.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs עָנָה and דִּבֵּר govern the clauses, with the first verb indicating the initial response and the second verb detailing the manner of their speech. The sentence structure reveals a sequence of actions taken by Jacob's sons in response to Shechem's actions.
The word order emphasizes the subject, Jacob's sons, followed by the actions they took in response to the situation, highlighting their deceitful tactics.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb עָנָה is rendered as ἀπεκρίθησαν, meaning 'they answered.' This choice aligns with the Hebrew meaning but emphasizes a straightforward response without the deceitful connotation present in the original Hebrew.
The LXX's translation choices suggest a more direct engagement with the text, possibly reflecting a different interpretative approach to the narrative's moral complexities.
In plain words — the whole versegenerated
Genesis 34:13 tells us that Jacob's sons responded deceitfully to Shechem and his father Hamor after Shechem had violated their sister Dinah. This moment highlights the tension between family loyalty and moral integrity as they navigate the aftermath of Shechem's actions.
Frequently Asked Questionsgenerated
It means that Shechem violated Dinah, which was a serious offense in their culture, leading to a strong response from her brothers.
They sought to protect their sister's honor while also using the situation to their advantage, showing a mix of loyalty and cunning.
This story illustrates the complexities of family dynamics and the consequences of deceit in relationships.
It sets the stage for ongoing conflict and highlights themes of justice and retribution within the family of Jacob.
Reflection Questionsgenerated
- What are some ways I can protect the honor of those I care about without resorting to deceit?
- How do I navigate situations where I feel compelled to defend someone I love?
- What lessons can I learn about honesty and integrity from Jacob's sons' actions?
- In what ways can I ensure that my responses to difficult situations are rooted in truth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 34:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd 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
Read John Gill on Genesis 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: The sons of Jacob answered ... deceitfully.
Read Robert Jamieson on Genesis 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeceitfully; pretending and promising marriages with them upon that condition which they never intended.
Read Matthew Poole on Genesis 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:Ver. 13. Deceitfully, and said, Because he had, &c.] Therefore they thought they had reason to do as they did. Satan doth so bemist men, many times, that they think they have reason to be mad, and that there is some sense in sinning; when as, indeed, our only wisdom is to keep God’ s laws; all which are founded upon so good reason, that, had God never made them, yet it had been best for us to have practised them.
Read John Trapp on Genesis 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) And said . . . and they said.—These are two different verbs in the Hebrew, and should be translated and spake (because he had defiled Dinah their sister), and said. The intermediate words are parenthetical, and there is no reason for translating spake by plotted, laid a snare, as Gesenius and others have done.
Read Charles John Ellicott on Genesis 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 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.
Read AdamClarke on Genesis 34 →CambridgeThe Cambridge Bible for Schools and Colleges13. the sons of Jacob] In Genesis 34:13-18 we have the treacherous proposal, made by the sons of Jacob, by which they would be able to revenge themselves upon the Shechemites, and attack them, when they would be incapacitated for defence.
Read Cambridge on Genesis 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Sons of Jacob answered — “Jacob had scarcely time to advance a reply; for his sons eagerly availed themselves of their share of the influence generally allowed to brothers in the matrimonial
Read Daniel Denison Whedon on Genesis 34 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully.
The sons of Jacob answered Shechem and Hamor his father with deceit when they spoke, because he had defiled Dinah their sister,
But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully.
Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem had violated their sister Dinah.
Tyndale line
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 with guile, and spake, because he had defiled Dinah their sister,
And the sons of Jacob answered Shechem and Hamor his father with guile, and spake, 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,)
Then the sonnes of Iaakob answered Shechem and Hamor his father, talking deceitfully, because he had defiled Dinah their sister,
Strictly literal
And the sons of Jacob answered Shechem and Hamor his father deceitfully, and spoke — because he had defiled Dinah their sister —
And the sons of Jacob answer Shechem and Hamor his father deceitfully, and they speak (because he defiled Dinah their sister),
And the sons of Jacob answer Shechem and his father Hamor deceitfully, and they speak (because he defiled their sister Dinah),
And the sons of Jacob answered Shechem and Chamor his father with cunning, and spoke; because he had defiled Dinah their sister.
The sons of Jacob answered Shechem and Hamor his father with deceit, because Shechem had defiled Dinah their sister.
From the Latin
The sons of Jacob answered Sichem and his father deceitfully, being enraged at the deflowering of their sister:
Simplified
Jacob's sons weren't honest when they answered him and his father Hamor because Shechem had violated their sister Dinah.
But the sons of Jacob gave a false answer to Shechem and Hamor his father, because of what had been done to Dinah their sister.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch differ slightly in wording. The Samaritan Pentateuch uses טמאו (be unclean) instead of טִמֵּא (he had defiled), which shifts the focus from an active defilement to a state of being unclean. The term אחותם (sister) is also presented differently, indicating variations in the understanding of the familial relationship.
וַיַּעֲנ֨וּ בְנֵֽי־ יַעֲקֹ֜ב אֶת־ שְׁכֶ֨ם וְאֶת־ חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם׃
11 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויענו בני יעקב את שׁכם ואת חמור אביו במרמה וידברו אשׁר טמאו את דינה אחותם
2 words differ from the Masoretic Text: טמאו (be unclean), אחותם (sister)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 34:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שְׁכֶם (shekhem) refers to both a city in northern Palestine and a man, the son of Hamor, mentioned in the context of the Patriarchs. The name is associated with meanings like 'back' or 'shoulder.' The city is located in a valley between Mount Ebal and Mount Gerizim, significant in biblical narratives.
שְׁכֶם n.pr.loc. 49 et m. 14
district in N. Palestine
n.pr.m. ‘son’ of Hamor
base
H7927 שְׁכֶם . district in N. Palestine
. ‘son’ of Hamor
7927 Shkem shek-em'
the same as 7926; ridge; Shekem, a place in
Palestine:--Shechem.
see HEBREW for 07926
שְׁכֶם (she.khem) — Shechem.
Shechem = "back" or "shoulder"
a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
Also named: Suchem (Συχέμ "Shechem" G4966)
שְׁכֶם (she.khem) — Shechem.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
son of: Hamor (H2544)
§ Shechem = "back" or "shoulder"
1) son of Hamor, the chieftain of the Hivites at Shechem at the time of Jacob's arrival
2) a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
N-proper — Noun proper masculineHNpm
she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Ge 12:6; and "Sychem" in Ac 7:16):
1. Historical:
This place is first mentioned in connection with Abraham's journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (Ge 12:6 f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (Ge 35:4). Hither he had come after his meeting with Esau (Ge 33:18). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see…
Shechem
Shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).
(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).
(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob “bought a parcel of a field at the hands of the children of…
(back or shoulder). An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus , is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the…
1. A Canaanite prince, at the town of the same name, who abducted Dinah the daughter of Jacob, and was soon afterwards treacherously slain, with many of his people, by Simeon and Levi, Ge 34:1-31.
2. A city of central Canaan, between the mountains Gerizim and Ebal, thirty-four miles north of Jerusalem; called also Sychar and Sychem, Ac 7:16. It is first mentioned in the history of Abraham, who here erected his first altar in Canaan, and took possession of the country in the name of Jehovah, Ge 12:6 33:18,19 35:4. Jacob bought a field in its neighborhood, which by way of overplus, he gave to his son Joseph, who was buried here, Ge 48:22
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
חֲמוֹר (Chamowr) refers to Hamor, the father of Shechem, a figure from the time of the Patriarchs mentioned in Genesis 33:19. The word is also associated with the term for 'donkey' and is linked to the Canaanite prince of Shechem.
חֲמוֹר n.pr.m. father of Shechem
base
H2544 חֲמוֹר father of Shechem
2544 Chamowr kham-ore'
the same as 2543; donkey; Chamor, a Canaanite:--Hamor.
see HEBREW for 02543
חֲמוֹר (cha.mor) — Hamor.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
father of: Shechem (H7927H)
Also named: Emmor (Ἐμμόρ "Hamor" G1697)
§ Hamor = "he-ass"
the Hivite prince of the city of Shechem when Jacob entered Palestine
N-proper — Noun proper masculineHNpm
ha'-mor (chamor, "an ass"; Emmor): Hamor was the father of Shechem from whom Jacob bought a piece of ground on his return from Paddan-aram for one hundred pieces of silver (Ge 33:19), and the burial place of Joseph when his body was removed from Egypt to Canaan (Jos 24:32). "The men of Hamor" were inhabitants of Shechem, and suffered a great loss under Abimelech, a prince over Israel (Jud 9:22-49). Dinah, Jacob's daughter, was criminally treated by Hamor, who requested her to be given to him in marriage, in which plan he had the cooperation of his father, Shechem. The sons of Jacob rejected their proposition and laid a scheme by which the inhabitants of the city were circumcised, and in the hour of helplessness slew all the…
Hamor
He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called “Emmor” in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob’s daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).
(an ass), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. (Genesis 33:19; 34:2,4,6,8,13,18,20,24,26) (B.C. 1737.) [DINAH]
an ass; clay; dirt
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Hc/Vpw3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
spok (1Ki 7:33).
See SEA, THE MOLTEN.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דִּינָה (Diynah) refers to Dinah, the daughter of Jacob and Leah, known for her role in the biblical narrative. The name is associated with the concept of 'justice' and is linked to her brothers, including Simeon and Levi. She is first mentioned in Genesis 30:21, and her story is part of the patriarchal accounts.
דִּינָה n.pr.f. daughter of Jacob
base
H1783 דִּינָה daughter of Jacob
1783 Diynah dee-naw'
fem. of 1779; justice; Dinah, the daughter of Jacob:--Dinah.
see HEBREW for 01779
דִּינָה (di.nah) — Dinah.
A woman living at the time of the Patriarchs, first mentioned at Gen.30.21;
daughter of: Israel (H3478) and Leah (H3812);
sister of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485) and Zebulun (H2074);
half-sister of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144)
§ Dinah = "judgment"
daughter of Jacob by Leah, full sister of Simeon and Levi
N-proper — Noun proper feminineHNpf
di'-na (dinah, "justice"): The daughter of Jacob and Leah, whose violation by Shechem, son of Hamor, caused her brothers, especially Simeon and Levi, to slay the inhabitants of Shechem, although they had induced the Shechemites to believe, if they would submit to circumcision, Shechem, the most honored of all the house of his father, would be permitted to have the maiden to whom his soul clave for wife (Ge 34:1-31). The political elements of the story (compare Ge 34:21-23, 30) suggest a tribal rather than a personal significance for the narrative.
Nathan Isaacs
Dinah
Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob’s camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned among the rest of Jacob’s family that went down into Egypt (Gen. 46:8, 15).
(judged, acquitted), the daughter of Jacob by Leah. (Genesis 30:21) (B.C. about 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. (Genesis 34:12) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city.
Daughter of Jacob by Leah, Ge 30:21, his only daughter named in Scripture. While the family were sojourning near Shalem, she heedlessly associated with the Canaanitish maidens, and fell a victim to the seductive arts of Shechem, a young prince of the land; but was perfidiously and savagely avenged by Simeon and Levi, her full brothers, to the great grief of Jacob their father, Ge 34:1-31 49:5,7. She seems to have gone with the family to Egypt, Ge 46:15.
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp