And Hamor and Shechem his son came (or went) unto the gate of their city (vide on Genesis 19:2; Genesis 23:10), and communed with (or spake to) the men of their city, saying, These men (i.e. Jacob and his sons) are peaceable with us (literally, peaceable are they with us.
This is the first argument employed by Hamor and Shechem to secure the consent of the citizens to the formation of an alliance with Jacob and his sons); therefore let them dwell in the land, and trade therein;—literally, and they will dwell in the land, and trade in it (so.
if you permit)—for (literally, and) the land, behold, it is large enough—literally, broad of hands, i.e. on both sides (cf. Isaiah 33:21; Psalms 104:25)—for them (literally, before them, i.e. for them to wander about with their flocks and herds.
This was the second argument employed by Hamor and his son); let us take their daughters to us for wives, and let us give them our daughters. Only herein (or under this condition) will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised (literally, in the circumcising to or by us of every male), as they are circumcised.
After which statement of the indispensable condition of the alliance proposed, they advance as a third argument for its acceptance the material advantages which such an alliance would inevitably secure for them.
Shall not their cattle and their substance and every beast of theirs (the mikneh refer to flocks and herds; the behemah to asses and camels) be ours?—literally, Shall not these (be) to us?—only let us consent unto them, and they will dwell with us.