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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrTrAnd all that went in at the gate of their city hearkened to Emmor and Sychem his son, and they were circumcised in the flesh of their foreskin every male.
ULTAnd all who went out of the gate of his city listened to Hamor and to Shechem his son, and every male was circumcised, all who went out of the gate of his city.
USTAll the men who were leaders of the city agreed with Hamor and his son Shechem, so they circumcised every male in the city, including themselves.
BSB § All the men who went out of the city gate listened to Hamor and his son Shechem, and every male of the city was circumcised.
OEBThen all who went in and out of the gate of his city agreed with Hamor and Shechem. And every male was circumcised, all who went out of the gate of his city.
WEBBEAll who went out of the gate of his city listened to Hamor, and to Shechem his son; and every male was circumcised, all who went out of the gate of his city.
NETAll the men who assembled at the city gate agreed with Hamor and his son Shechem. Every male who assembled at the city gate was circumcised.
LSVAnd to Hamor, and to his son Shechem, do all those going out of the gate of his city listen, and every male is circumcised, all those going out of the gate of his city.
FBVEveryone there at the town gate agreed with Hamor and Shechem so every male in the town was circumcised.
T4TShechem was the most respected person in his father’s household, so all the men who were there at the city gate agreed to what Hamor and Shechem suggested. So every male in the city was circumcised.
LEBAnd all those who went out of the gate of his city listened to Hamor and Shechem. Every male was circumcised, all those who went out of the gate of his city.
BBEThen all the men of the town gave ear to the words of Hamor and Shechem his son; and every male in the town underwent circumcision.
JPSAnd 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.
ASVAnd 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.
DRAAnd they all agreed, and circumcised all the males.
YLTAnd unto Hamor, and unto Shechem his son, hearken do all those going out of the gate of his city, and every male is circumcised, all those going out of the gate of his city.
DrbyAnd all that went out at the gate of his city hearkened to Hamor and to Shechem his son; and every male was circumcised — all that went out at the gate of his city.
RVAnd 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.
WbstrAnd to Hamor and to 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.
KJB-1769And 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.
KJB-1611And vnto Hamor and vnto Shechem his sonne, hearkened all that went out of the gate of his citie; and euery male was circumcised, all that went out of the gate of his citie. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd vnto Hemor & Sichem his sonne, hearkened all that went out at the gate of his citie: and all the males were circumcised, whatsoeuer went out at the gate of his citie. (And unto Hemor and Sichem his son, hearkened all that went out at the gate of his city: and all the males were circumcised, whatsoever went out at the gate of his city.)
GnvaAnd vnto Hamor, and Shechem his sonne hearkened all that went out of the gate of his citie: and all the men children were circumcised, euen all that went out of the gate of his citie. (And unto Hamor, and Shechem his son hearkened all that went out of the gate of his city: and all the men children were circumcised, even all that went out of the gate of his city. )
CvdlAnd they herkened vnto Hemor and Sichem his sonne, as many as wente out and in at ye gate of his cite, and circumcided all the males, that wente out and in at his cite. (And they herkened unto Hemor and Sichem his son, as many as went out and in at ye/you_all gate of his city, and circumcided all the males, that went out and in at his city.)
WyclAnd alle men assentiden, and alle malis weren circumcidid. (And all men assentiden, and all malis were circumcidid.)
LuthUnd sie gehorchten dem Hemor und Sichem, seinem Sohn, alle, die zu seiner Stadt Tor aus und ein gingen, und beschnitten alles, was männlich war, das zu seiner Stadt aus und ein ging. (And they/she/them gehorchten to_him Hemor and Sichem, his son, all, the to his city goal/doorway out_of and a gingen, and beschnitten all/everything, what/which männlich was, the to his city out_of and a ging.)
ClVgAssensique sunt omnes, circumcisis cunctis maribus. (Assensique are omnes, circumcisis cunctis maribus. )
34:1-31 Once Jacob and his family settled in the land, the Canaanite presence became a threat. This account is a stern warning to the Israelites about the possibility of their being defiled by the Canaanites. The nation of Israel was later commanded not to intermarry or make treaties with them, for they were a corrupt and corrupting people. This chapter implicitly warns against becoming familiar with the way they lived (34:1-2). It also taught Israel that in dealing with the Canaanites, they were to keep their integrity and not use the holy things of the covenant for deception and slaughter (34:13); Israel’s reputation was at stake in the land (34:30). For their ruthless violence, Simeon and Levi were passed over in the birthright blessing (49:5-7).
Make sure that your translation of this idiom refers here to the same men who had gathered at the city gates in verse 20. Alternate translation: “All the men who were elders of the city” or “All the men who were there at the city gate”
As with many of the stories of the Bible, the events of Jacob’s life are often misunderstood by readers as disjointed pericopes arranged primarily for theological and cultural purposes. Because of this, readers often fail to see that these stories follow a clear geographical progression of the patriarch throughout the land of Canaan. This realistic and coherent geographical framework behind the stories gives strong support to the belief that these stories are authentic, historical accounts of the experiences of Jacob and his ancestors. The overall framework for virtually all of Jacob’s stories is very simple: Jacob is born and raised in southern Canaan but comes into conflict with his twin brother Esau, so he flees to Paddan-aram in Mesopotamia (Genesis 25-28; see “Jacob Goes to Paddan-Aram” map). There he builds a large family and great wealth (Genesis 29-30) and eventually returns to southern Canaan, likely retracing the exact steps he followed when he fled (Genesis 31-35; see also “Jacob Returns to Canaan” map). During this time, Esau moves to the hill country of Seir, likely just south of southern Canaan (“Edom and the Land of Seir” map), and establishes his own family there, giving rise to the nation of Edom (Genesis 36). Though the primary intent of Jacob’s return was no doubt to resettle in Canaan, comments made during his reunion with Esau near Peniel may reveal that he also intended to travel even further to Seir to visit his brother there (Genesis 33:12-14). After crossing from Mahanaim to Peniel in Gilead, Jacob reunites with Esau and settles in Succoth for a time and builds a house for himself and booths for his cattle. He eventually crosses the Jordan River and enters Canaan, stopping first at the ancient city of Shechem. There Jacob’s daughter Dinah is defiled by the son of the region’s leader, and her brothers take revenge by killing all the men of the city. Thus, Jacob is forced to leave, but first he calls upon all his household to purify themselves. He collects their idols and rings and buries them beneath a tree in Shechem. Upon reaching Bethel, Jacob builds an altar and calls it El-bethel. The nurse of Jacob’s mother Rebekah also dies at Bethel and is buried under an oak below the town, leading them to call the place Allon-bacuth (“oak of weeping”). Jacob and his family leave for Bethlehem, but very soon after they start the journey Rachel gives birth to Benjamin and then dies. Jacob buries her along the way, apparently near a place called Zelzah (or perhaps Elzah; see 1 Samuel 10 and “Saul Search for His Donkeys” map). Jacob continues on and camps beyond the tower of Eder, perhaps near Bethlehem, since that seems to have been his original destination. Finally Jacob reaches Mamre and Hebron. Soon after this Isaac dies, and Esau and Jacob bury him. The story of Jacob’s journey ends at Genesis 35, and we are not explicitly told if Jacob traveled even further to Seir. Genesis 36, however, catalogs the descendants of Esau, the Edomites, perhaps indicating that Jacob did indeed fulfill the intentions he stated in Genesis 33:12-14.
Though the patriarch Isaac moved from place to place several times within southern Canaan, compared to his father Abraham and his son Jacob, Isaac appears to have been a bit of a homebody. In fact, unless Isaac resettled in places not recorded in Scripture, the farthest extent he ever traveled appears to have been only about 90 miles (113 km). Yet, as the child of God’s promise to Abraham to build a great nation from his descendants, Isaac’s relatively simple life served as a critical bridge from Abraham to the beginnings of the twelve tribes of Israel, who were descended from Isaac’s son Jacob. It is likely that Isaac was born at Beersheba (see Genesis 21:1-24), and later Abraham offered him as a sacrifice on Mount Moriah (located at Jerusalem; see 2 Chronicles 3:1). Then Abraham, Isaac, and those with them returned to Beersheba (Genesis 22:1-19). When Isaac reached adulthood, his father sent a servant to bring back a bride for him from Aram-naharaim, far north of Canaan. When his bride, Rebekah, arrived, Isaac had just come from Beer-lahai-roi and settled in the Negev (Genesis 24:62). Later Isaac resettled with Rebekah in Beer-lahai-roi, and this may have been where their twins son Esau and Jacob were born. A famine forced Isaac to go to Gerar (Genesis 26:1-6) in “the land of the Philistines.” The distinct people group known as the Philistines in later books of the Bible did not arrive until the time of the Judges, so the term here must have referred to another people group living in this region, and this is supported by the fact that King Abimelech’s name is Semitic, not Aegean (the likely origin of the later Philistines). While Isaac was there, he repeated his father’s error (Genesis 20) by lying to the king that his wife was only his sister. Isaac also became increasingly prosperous at Gerar, so the Philistines told him to leave their region. Isaac moved away from the town of Gerar and settled further away in the valley of Gerar. There he dug a well, but the Philistines claimed it for themselves, so he called it Esek, meaning “argument.” So Isaac’s men dug another well and called it Sitnah (meaning “hostility”), but it led to more quarreling, so he dug yet another well and called it Rehoboth (meaning “open space”). The locations of these two later wells are not certain, but they may have been located near Ruheibeh as shown on this map. Then Isaac moved to Beersheba and built an altar. He also dug a well there, and King Abimelech of the Philistines came and exchanged oaths of peace with him. It was likely at Beersheba that Isaac blessed his sons Esau and Jacob, and both sons eventually left Canaan (see “Jacob Goes to Paddan-Aram” map). When Jacob later returned, he traveled to Mamre near Hebron and reunited with Isaac. Sometime after this Isaac died, and Jacob and Esau buried him there.
