O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their self-will they hocked an ox.

Let not my soul go into their counsel, nor my glory be in their assembly: |be- cause in their fury they slew a man, and in their selfwill they undermined a wall.

My soul, come not into their council; Mine honour, be not united with their assembly; For in their anger they slew men, And in their wantonness houghed oxen.

O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their selfwill they houghed an ox.

O my soul, come not thou into their secret; to their assembly, my honor, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall.

Into their secret, come not, O my soul! Unto their assembly be not united, O mine honour; For in their anger they slew a man, And in their self-will eradicated a prince.

O my soul, come not you into their secret; to their assembly, my honor, be not you united: for in their anger they slew a man, and in their self-will they dig down a wall.

Take no part in their secrets, O my soul; keep far away, O my heart, from their meetings; for in their wrath they put men to death, and for their pleasure even oxen were wounded.

Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen.

Let not my soul go by their counsel, nor my glory be within their meeting. For in their fury they killed a man, and in their self-will they undermined a wall.

In secretum eorum non veniat anima mea, in coetu eorum non uniaris lingua mea: quia in furore suo occiderunt virum, et voluntate sua eradicaverunt murum.

Into their secret council, etc. - Jacob here exculpates himself from all participation in the guilt of Simeon and Levi in the murder of the Shechemites. He most solemnly declares that he knew nothing of the confederacy by which it was executed, nor of the secret council in which it was plotted.
If it should be said that the words תבא tabo and תחד techad should be translated in the future tense or in the imperative, as in our translation, I shall not contend; though it is well known that the preterite is often used for the future in Hebrew, and vice versa. Taken thus, the words mark the strong detestation which this holy man's soul felt for the villany of his sons: "My soul shall not come into their secret council. My honor shall not be united to their confederacy.
For in their anger they slew a man - איש ish, a noble, an honorable man, viz., Shechem.
And in their pleasure - This marks the highest degree of wickedness and settled malice, they were delighted with their deed. A similar spirit Saul of Tarsus possessed previously to his conversion; speaking of the martyrdom of St. Stephen, St. Luke says, Acts 8:1 : Σαυλος δε ην συνευδοκων τῃ αναιρεσει αυτου· And Saul was gladly consenting to his death. He was with the others highly delighted with it; and thus the prediction of our Lord was fulfilled, John 16:2 : Yea, the time cometh, that whosoever killeth you will think that he doeth God service. And it is represented as the highest pitch of profligacy and wickedness, not only to sin, but to delight in it; see Romans 1:32. As the original word רצון ratson signifies, in general, pleasure, benevolence, delight, etc., it should neither be translated self-will nor willfulness, as some have done, but simply as above; and the reasons appear sufficiently obvious. They murdered a prince - Hamor, the father of Shechem. Instead of שור shor, which we have translated a wall, and others an ox, I read שר sar, a prince, which makes a consistent sense; (see Kennicott's first Dissertation, p. 56, etc.); as there is no evidence whatever that Simeon and Levi either dug down a wall or houghed the oxen, as some have translated the passage; Or houghed oxen; on the contrary, the text, Genesis 34:28, Genesis 34:29, proves that they had taken for their own use the sheep, oxen, asses, all their wealth, their wives, and their little ones.

O my soul, come not thou into their (d) secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a (e) man, and in their selfwill they digged down a wall.
(d) Or, tongue: meaning that he neither consented to them in word or thought.
(e) The Shechemites (Genesis 34:26).

O my soul, come not thou into their secret,.... Their cabinet counsels, combinations and conspiracies; this Jacob said, as abhorring the wicked counsel they had took of slaying the Shechemites; and lest any should think he was concerned in it, or connived at it, he expressed a detestation of the fact on his dying bed: the future tense may be put for the past; and so Onkelos renders it, "my soul was not in their secret"; and so the other two Targums paraphrase it, that when they got and consulted together, his soul was not pleased and delighted with their counsel, but abhorred it; or "my soul shall not come", which Jarchi thinks prophetical refers to the case of Zimri, the son of Salu, of the tribe of Simeon, as the following clause to the affair of Korah, of the tribe of Levi, as foreseeing and disapproving them, and desiring they might not be called by his name, or his name called upon them, Numbers 25:14.
unto their assembly, mine honour, be not thou united; the same thing expressed in different words; by his "honour or glory" he means his soul, the more honourable part of man, or his tongue, with which man glorifies God; and hereby Jacob intimates, that he did not in thought, and much less in express words, give any consent unto, and approbation of the deed of those two sons of his, and that he never was, nor never desired to be with them in their meetings and consultations:
for in their anger they slew a man; Hamor or Shechem, together with all the males of the city; and so "man" may be put for "men", the singular for the plural, as is frequent. The Targum of Jonathan is, a king and his governor; and the Targum of Jerusalem, kings with governors:
and in their selfwill they digged down a wall; not the wall of the city of Shechem, which does not appear to be walled, by their easy access into it; and if it was, they do not seem to have had proper instruments for such an undertaking, nor a sufficient number for such work, and which would have required longer time than they used, unless it was a poor wall indeed: rather the wall of Shechem's house, or the court before it, which they dug down, or broke through to get in and slay Hamor and Shechem, and take away their sister; though the word, as here pointed, always signifies an ox; and so the Samaritan and Septuagint versions render it, they hamstringed a bull, or houghed an ox, just in like manner as horses are said to be houghed, Joshua 11:6 and which some understand (l) figuratively of a prince or ruler; so great personages are called bulls of Bashan, Psalm 22:12 and interpret it either of Hamor or of Shechem, who was a prince among his people, and furious in his lust towards Dinah, and so this clause is much the same with the former: and besides, him they enervated by circumcision, and took the advantage of this his condition at the worst, and slew him, which seems to be the true sense of the text, agreeably to Genesis 34:25 but the Jerusalem Targum paraphrases it of Joseph, whom his brethren sold, who was like unto an ox; and so Jarchi interprets it of him, whom they designed to slay, see Deuteronomy 33:17 but it is better to take the words in a literal sense, either of the oxen that Simeon and Levi took from the Shechemites, which they plucked or drove away from their mangers, as some render the words (m); and some of them they might hough or hamstring, that they might not get away from them, see Genesis 34:28 or rather of Shechem himself, who was "a prince", a word which has some likeness and affinity to this in the text.
(l) R. Jacob Ben Eleazer in Ben Melech, in loc. (m) "avulserunt boves", Junius & Tremellius, Piscator; others, "enervarunt bovem", Schmidt; so Ainsworth.

They slew a man - Shechem himself, and many others; and to effect that, they digged down a wall, broke the houses to plunder them, and murder the inhabitants. O my soul, come not thou into their secret - Hereby he professeth not only his abhorrence of such practices in general, but his innocency particularly in that matter. Perhaps he had been suspected as under - hand aiding and abetting; he therefore solemnly expresseth his detestation of the fact.