Genesis 34:28

Douay-Rheims Bible

And they took their sheep, and their herds, and their asses, wasting all they had in their houses and in their fields.

Parallel Translations

Hebrew Names Version
They took their flocks, their herds, their donkeys, that which was in the city, that which was in the field;

King James Version
They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

Lexham English Bible
They took their flocks and their cattle and their donkeys, and whatever was in the field.

New Century Version
So the brothers took the flocks, herds, and donkeys, and everything in the city and in the fields.

New English Translation
They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields.

Amplified Bible
They took the Canaanites' flocks and their herds and their donkeys, and whatever was in the city and in the field;

New American Standard Bible
They took their flocks, their herds, and their donkeys, and that which was in the city and that which was in the field;

Geneva Bible (1587)
They tooke their sheepe & their beeues, and their asses, and whatsoeuer was in the citie, and in the fieldes.

Legacy Standard Bible
They took their flocks and their herds and their donkeys and that which was in the city and that which was in the field;

Contemporary English Version
They took sheep, goats, donkeys, and everything else that was in the town or the fields.

Complete Jewish Bible
They took their flocks, cattle and donkeys, and everything else, whether in the city or in the field,

Darby Translation
Their sheep, and their oxen, and their asses, and what [was] in the city, and what [was] in the field they took;

Easy-to-Read Version
So the brothers took all their animals, all their donkeys, and everything else in the city and in the fields.

English Standard Version
They took their flocks and their herds, their donkeys, and whatever was in the city and in the field.

George Lamsa Translation
They took their sheep and their oxen and their asses and whatever was in the town and in the field.

Good News Translation
They took the flocks, the cattle, the donkeys, and everything else in the city and in the fields.

Christian Standard Bible®
They took their flocks, herds, donkeys, and whatever was in the city and in the field.

Literal Translation
They took their flocks and their herds and their asses, and whatever was in the city, and whatever was in the field.

Miles Coverdale Bible (1535)
and toke their shepe, oxen, Asses, and what so euer was in the cite and in the londe,

American Standard Version
They took their flocks and their herds and their asses, and that which was in the city, and that which was in the field;

Bible in Basic English
They took their flocks and their herds and their asses and everything in their town and in their fields,

Bishop's Bible (1568)
And toke their sheepe, oxen, and their asses, and whatsoeuer was in the citie, and also in the fieldes.

JPS Old Testament (1917)
They took their flocks and their herds and their asses, and that which was in the city and that which was in the field;

King James Version (1611)
They tooke their sheepe, and their oxen, and their asses, and that which was in the citie, and that which was in the field.

Brenton's Septuagint (LXX)
And their sheep, and their oxen, and their asses they took, and all things whatsoever were in the city, and whatsoever were in the plain.

English Revised Version
They took their flocks and their herds and their asses, and that which was in the city, and that which was in the field;

Berean Standard Bible
They took their flocks and herds and donkeys, and everything else in the city or in the field.

Wycliffe Bible (1395)
And thei wastiden the scheep of tho men, and droues of oxun, and assis, and alle thingis that weren in howsis and feeldis,

Young's Literal Translation
their flock and their herd, and their asses, and that which [is] in the city, and that which [is] in the field, have they taken;

Update Bible Version
They took their flocks and their herds and their donkeys, and that which was in the city, and that which was in the field;

Webster's Bible Translation
They took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field.

World English Bible
They took their flocks, their herds, their donkeys, that which was in the city, that which was in the field;

New King James Version
They took their sheep, their oxen, and their donkeys, what was in the city and what was in the field,

New Living Translation
They seized all the flocks and herds and donkeys—everything they could lay their hands on, both inside the town and outside in the fields.

New Life Bible
They took their flocks and cattle and donkeys and whatever was in the city and in the field.

New Revised Standard
They took their flocks and their herds, their donkeys, and whatever was in the city and in the field.

J.B. Rotherham Emphasized Bible
their flocks, and their herds and their asses, - and that which was in the city, and that which was in the field, they took;

Revised Standard Version
they took their flocks and their herds, their asses, and whatever was in the city and in the field;

New American Standard Bible (1995)
They took their flocks and their herds and their donkeys, and that which was in the city and that which was in the field;

Contextual Overview

²⁵ And behold the third day, when the pain of the wound was greatest: two of the sons of Jacob, Simeon and Levi, the brothers of Dina, taking their swords, entered boldly into the city and slew all the men. ²⁶ And they killed also Hemor and Sichem, and took away their sister Dina out of Sichem’s house. ²⁷ And when they were gone out, the other sons of Jacob came upon the slain; and plundered the city in revenge of the rape. ²⁸ And they took their sheep, and their herds, and their asses, wasting all they had in their houses and in their fields. ²⁹ And their children and wives they took captive. ³⁰ And when they had boldly perpetrated these things, Jacob said to Simeon and Levi: You have troubled me, and made me hateful to the Chanaanites and Pherezites, the inhabitants of this land. We are few: they will gather themselves together and kill me; and both I, and my house shall be destroyed. ³¹ They answered: Should they abuse our sister as a strumpet?

Bible Verse Review
  from Treasury of Scripure Knowledge

Numbers 31:17, Deuteronomy 8:17, Deuteronomy 8:18, Job 1:15, Job 1:16, Job 20:5

Reciprocal: Genesis 48:22 - Amorite

Cross-References

Genesis 34:15
But in this we may be allied with you, if you will be like us, and all the male sex among you be circumcised:

Genesis 34:16
Then will we mutually give and take your daughters, and ours; and we will dwell with you, and will be one people:

Genesis 34:17
But if you will not be circumcised, we will take our daughter and depart.

Genesis 34:18
Their offer pleased Hemor, and Sichem, his son:

Numbers 31:17
Therefore kill all that are of the male sex, even of the children: and put to death the women, that have carnally known men.

Job 20:5
That the praise of the wicked is short, and the joy of the hypocrite but for a moment.

Gill's Notes on the Bible

They took their sheep, their oxen, and their asses,.... The Shechemites hoped to have the cattle and substance of Jacob's family, and in a hypocritical manner submitted to circumcision, for the sake of worldly advantage; for that, and pleasing their prince, seem to be the only views they had in it; wherefore, in this there is a just retaliation of them in Providence:

and that which [was] in the city, and that which [was] in the field; the cattle that were kept at home, and those that were brought up in the field, all became a prey.

Barnes' Notes on the Bible

- Dinah’s Dishonor

This chapter records the rape of Dinah and the revenge of her brothers.

Genesis 34:1-5

Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the land. Six or seven years, therefore, must have been spent by Jacob between Sukkoth, where he abode some time, and the neighborhood of Shekerm, where he had purchased a piece of ground. If we suppose Dinah to have been born in the same year with Joseph, who was in his seventeenth year at the time of his being sold as a bondslave Genesis 37:2, the events of this chapter must have occurred in the interval between the completion of her twelfth and that of her sixteenth year. “Shekem.” This name is hereditary in the family, and had taken hold in the locality before the time of Abraham. The Hivite was a descendant of Kenaan. We find this tribe now occupying the district where the Kenaanite was in possession at a former period Genesis 12:6. “Spake to the heart of the damsel.” After having robbed her of her honor, he promises to recognize her as his wife, provided he can gain the consent of her relatives. “Shekem spake unto his father Hamor.” He is in earnest about this matter. “Jacob held his peace.” He was a stranger in the land, and surrounded by a flourishing tribe, who were evidently unscrupulous in their conduct.

Genesis 34:6-17

A conference takes place between the parties. Hamer and Jacob, the parents on both sides, are the principals in the negotiation. The sons of Jacob, being brothers of the injured damsel, are present, according to custom. “Wrought fully in Israel;” a standing phrase from this time forward for any deed that was contrary to the sanctity which ought to characterize God’s holy people. Israel is used here to designate the descendants of Israel, the special people. Hamer makes his proposal. “Shekem, my son.” These words are a nominative pendent, for which “his soul” is substituted. He proposes a political alliance or amalgamation of the two tribes, to be sealed and actually effected by intermarriage. He offers to make them joint-possessors of the soil, and of the rights of dwelling, trading, and acquiring property. Shekem now speaks with becoming deference and earnestness.

He offers any amount of dowry, or bridal presents, and of gift to the mother and brothers of the bride. It must be acknowledged that the father and the son were disposed to make whatever amends they could for the grievous offence that had been committed. The sons of Jacob answer with deceit. They are burning with resentment of the wrong that “ought not to have been done,” and that cannot now be fully repaired. Yet they are in presence of a superior force, and therefore, resort to deceit. “And spake.” This goes along with the previous verb “answered,” and is meant to have the same qualification “with deceit.” The last clause of the verse then assigns the cause of this deceitful dealing. Their speech, for the matter of it, is reasonable. They cannot intermarry with the uncircumcised. Only on condition that every male be circumcised will they consent. On these terms they promise to “become one people” with them. Otherwise they take their daughter, and depart. Our daughter. They here speak as a family or race, and therefore, call Dinah their daughter, though her brothers are the speakers.

Genesis 34:18-24

Hamor and Shekem accept the terms, and immediately proceed to carry them into effect. It is testified of Shekem, that he delayed not to do the thing, and that he was more honorable than all his house. They bring the matter before their fellow-citizens, and urge them to adopt the rite of circumcision, on the ground that the men are peaceable, well-conducted, and they and their cattle and goods would be a valuable addition to the common wealth of their tribe. Hence, it appears that the population was still thin, that the neighboring territory was sufficient for a much larger number than its present occupants, and that a tribe found a real benefit in an accession to his numbers. The people were persuaded to comply with the terms proposed. There is nothing said here of the religious import of the rite, or of any diversity of worship that may have existed between the two parties. But it is not improbable that the Shekemites were prepared for mutual toleration, or even for the adoption of the religion of Israel in its external forms, though not perhaps to the exclusion of their own hereditary customs. It is also possible that the formal acknowledgment of the one true God was not yet extinct. Circumcision has been in use among the Egyptians, Colchians (Herodotus ii. 104), and other eastern nations; but when and how introduced we are not informed. The present narrative points out one way in which it may have spread from nation to nation.

Genesis 34:25-31

Simon and Levi, at the head no doubt of all their father’s men, now fall upon the Shekemites, when feverish with the circumcision, and put them to the sword. Simon and Levi were the sons of Leah, and therefore, full brothers of Dinah. If Dinah was of the same year as Joseph, they would be respectively seven and six years older than she was. If she was in her thirteenth year, they would therefore, be respectively in their twentieth and nineteenth years, and therefore, suited by age and passion for such an enterprise. All the sons of Jacob joined in the sacking of the city. They seized all their cattle and goods, and made captives of their wives and little ones. Jacob is greatly distressed by this outrage, which is equally contrary to his policy and his humanity. He sets before his sons, in this expostulation, the danger attendant upon such a proceeding. The “Kenaanite and the Perizzite,” whom Abraham found in the land on his return from Egypt Genesis 13:7. “I am a few men” - men of number that might easily be counted. I here denotes the family or tribe with all its dependents. When expanded, therefore, it is, “I and my house.” Simon and Levi have their reply. It justifies the retribution which has fallen on the Shekemites for this and all their other crimes. But it does not justify the executioners for taking the law into their own hands, or proceeding by fraud and indiscriminate slaughter. The employment of circumcision, too, which was the sign of the covenant of grace, as a means of deception, was a heinous aggravation of their offence.