Genesis 34:31 — Word Study
WLCוַיֹּאמְר֑וּ הַכְזוֹנָ֕ה יַעֲשֶׂ֖ה אֶת־ אֲחוֹתֵֽנוּ׃ פ
BSABut they repliedʼâmar▸ Should he have treatedʻâsâh▸ [abused, dealt with] our sisterʼâchôwth [close relative, biological sibling] like a prostitutezânâh [as with, harlot, one who commits fornication, to fornicate]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֑וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| הַכְזוֹנָ֕ה | ¿ like a prostitute | Particle, preposition, verb qal participle (active) feminine singular |
| יַעֲשֶׂ֖ה | will he use | Verb, Qal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲחוֹתֵֽנוּ׃ פ | sister our | 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 they replied, “Should he have treated our sister like a prostitute?” |
| KJV | And they said, Should he deal with our sister as with an harlot? |
| ASV | And they said, Should he deal with our sister as with a harlot? |
| YLT | And they say, 'As a harlot doth he make our sister?' |
| WEB | They said, “Should he deal with our sister as with a prostitute?” |
| BBE | But they said, Were we to let him make use of our sister as a loose woman? |
Where they part company is in the rendering of זָנָה — see How Translations Differ.
The sentence is structured around a main clause followed by an indirect question and a comparison, emphasizing the brothers' outrage.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 34:31
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 Outrage of Dinah's Brothersgenerated
Genesis 34:31 shows the reaction of Dinah's brothers after Shechem's actions towards their sister. They are filled with indignation, questioning how he could treat her in such a degrading manner. This incident highlights the values of family honor and the serious consequences of crossing those boundaries, as seen in the events leading up to this moment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 34:13 | But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully. |
| 2 | Genesis 49:7 | Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel. |
| 3 | Proverbs 6:34 | For jealousy enrages a husband, and he will show no mercy in the day of vengeance. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — זָנָה, hakh.zo.Nahgenerated
The verb זָנָה (zanah) means to commit fornication or to act as a harlot. It encompasses not only physical unfaithfulness but can also imply a betrayal of trust, particularly in a spiritual or moral context. The parsing as a verb in the Qal form indicates an active participation in the action.
In this verse, the use of זָנָה conveys the brothers' deep sense of betrayal and their protective instincts over their sister, elevating their response from mere anger to a moral outrage against the perceived dishonor.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, all of which maintain the essence of the brothers' indignation over their sister's treatment.
Sentence Structuregenerated
The main verb of the sentence is יֹּאמְר֑וּ, they said, which governs the entire response of the brothers. This structure emphasizes their collective voice in expressing outrage.
The sentence includes a direct question about the treatment of their sister, which is framed by a comparison to a prostitute, highlighting the gravity of the situation and the brothers' protective nature.
Septuagint Backgroundgenerated
The Septuagint translates יֹּאמְר֑וּ as εἶπαν, indicating a straightforward rendering of 'they said'. This choice aligns closely with the Hebrew meaning.
For זָנָה, the Greek word πόρνῃ is used, which directly translates to 'prostitute'. This choice reinforces the moral outrage expressed by the brothers, as it carries similar connotations in both languages.
In plain words — the whole versegenerated
Genesis 34:31 shows the brothers of Dinah responding to Shechem's actions. They are outraged and ask how he could treat their sister like a prostitute. This highlights their protective nature and the seriousness of the situation.
Frequently Asked Questionsgenerated
Their reaction indicates a strong sense of family honor and the seriousness with which they regard the treatment of their sister.
Using the term 'prostitute' emphasizes the degrading nature of Shechem's actions and their view of the dishonor brought upon their family.
This incident reflects the cultural values of honor and protection of family, particularly in the context of female relatives.
The consequences could involve retaliation from Dinah's brothers, as they feel compelled to defend their sister's honor.
Reflection Questionsgenerated
- How do I view the concept of honor in my own family relationships?
- What are some ways I can protect and support those I care about?
- How can I respond to situations that seem unjust or degrading?
- What lessons can I learn from the actions of Dinah's brothers?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 34:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said,.... Simeon and Levi, in a very pert and unseemly manner: should he deal with our sister as with an harlot? make a whore of her, and then keep her in his house as such? is this to be borne with?
Read John Gill on Genesis 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said, Should he deal with our sister as with an harlot? Should he deal with our sister as with an harlot? The brothers were, by consuetudinary right, the guardians of the honour as well as the life of their sister (cf.
Read Robert Jamieson on Genesis 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall we express no more resentment of this abominable abuse of our sister, than if she had been some common harlot, whose abuse no man either regardeth or revengeth? Thus they excuse one fault by committing another, and defend themselves by accusing their father of stupidity, and insensibleness of so great an indignity and injury.
Read Matthew Poole on Genesis 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:31 And they said, Should he deal with our sister as with an harlot?Ver. 31. Should he deal with our sister as with an harlot?] Why, no: but should you therefore speak so boldly to your father, and deal so cruelly with your confederates; whom you first cheated into a covenant, and then basely butchered, when not able to help themselves? But anger is outrageous, and forethinks not what will follow hereafter, or becomes a man for present. Bridle it therefore. The word harlot is written with a great letter in the original æ, to show with what a courage they spake it.
Read John Trapp on Genesis 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Should he deal with our sister as with a harlot?] On this outrage alone they vindicated their flagitious conduct. The word harlot first occurs here: the original is not פילגש pilegesh, which we render concubine, (see its explanation Genesis 22:24), but זונה zonah, which ordinarily signifies one who prostitutes herself to any person for hire. Our word harlot is said to have been derived from a very odd circumstance: Robert, duke of Normandy, seeing a fine - looking country girl dancing with her companions on the green, took her to his bed. She was the daughter of a skinner, and her name was Arlotta; and of her William, surnamed The Conqueror, was born. Hence it is said all such…
Read AdamClarke on Genesis 34 →CambridgeThe Cambridge Bible for Schools and Colleges31. Should he deal] Simeon and Levi regard the incident as one in which the honour of the clan was involved, and as if they had only one course of action to follow with regard to Shechem and Hamor.
Read Cambridge 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 they replied, “Should he have treated our sister like a prostitute?”
They said, “Should he deal with our sister as with a prostitute?”
But they replied, “Should he have treated our sister like a prostitute?”
But Simeon and Levi replied, “Should he treat our sister like a common prostitute?”
Tyndale line
And they said, Should he deal with our sister as with an harlot?
And they said, Should he deal with our sister as with a harlot?
And they said, Should he deal with our sister as with an harlot?
And they said, Should he deal with our sister, as with a harlot?
And they answered, Shoulde hee abuse our sister as a whore?
Strictly literal
And they said, Should people deal with our sister as with a harlot?
And they say, 'As a harlot doth he make our sister?'
And they say, “Does he make our sister as a harlot?”
And they said, Should he deal with our sister as with a harlot?
But Simeon and Levi said, “Should Shechem have dealt with our sister as with a prostitute?”
From the Latin
They answered: Should they abuse our sister as a strumpet?
Simplified
But they replied, “Should we have let him treat our sister like a prostitute?”
But they said, Were we to let him make use of our sister as a loose woman?
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 is supported by the Septuagint in four out of five words. The Samaritan Pentateuch differs with one word, using יעשׂו (make) instead of the Masoretic יַעֲשֶׂ֖ה. The Dead Sea Scrolls show a partial restoration but align closely with the Masoretic Text.
וַיֹּאמְר֑וּ הַכְזוֹנָ֕ה יַעֲשֶׂ֖ה אֶת־ אֲחוֹתֵֽנוּ׃ פ
4 of the 5 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.
ויאמרו הך זונה יעשׂו את אחותנו
1 word differs from the Masoretic Text: יעשׂו (make)
ויאמרו [הכזונה] יעשה את אחות׳נו
3 words on the leather — 1 partly restored, 1 supplied entire by an editor.
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 34:31
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
Part | Prep | V-Qal — Particle · preposition · verb qal participle (active) feminine singularHTi/R/Vqrfsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
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/Sp1bp