Genesis 34:2
When Shechem son of Hamor the Hivite, the prince of the region, saw her, he took her and lay with her by force.
When Shechem son of Hamor the Hivite
The name "Shechem" is significant in biblical history, as it refers to both a person and a place. Shechem, the son of Hamor, is a Hivite, a group of people living in Canaan during the time of the patriarchs. The Hivites were one of the many Canaanite tribes that the Israelites would later encounter. The name "Shechem" itself means "shoulder" or "ridge," possibly indicating strength or prominence. Historically, Shechem was a city of great importance, located in a strategic position in the hill country of Ephraim. It was a place of covenant and decision, as seen in other biblical narratives. The mention of Shechem as "son of Hamor" ties him to a lineage and a people, emphasizing the interconnectedness of families and tribes in ancient times.

the prince of the region
Shechem is described as "the prince of the region," indicating his high status and authority within the local community. The term "prince" in Hebrew is "nasi," which can mean leader, chief, or ruler. This title suggests that Shechem held significant power and influence, which would have implications for his actions and the subsequent events. The region over which he was prince was likely a city-state, a common political structure in the ancient Near East. This status would have given Shechem a sense of entitlement and perhaps contributed to his actions, as those in power often acted with impunity.

saw her
The act of seeing in biblical narratives often precedes significant actions or decisions. In this context, Shechem's seeing of Dinah is not merely a passive observation but an active noticing that leads to further action. The Hebrew word for "saw" is "ra'ah," which can imply perception, understanding, or even desire. This seeing is the catalyst for the events that follow, highlighting the importance of perception and the consequences of what one chooses to focus on.

he took her
The phrase "he took her" indicates an act of forceful possession. The Hebrew word "laqach" is used here, which can mean to take, seize, or capture. This word choice underscores the lack of consent and the aggressive nature of Shechem's actions. In the cultural and historical context of the time, women were often seen as property, and the act of taking could imply a claim of ownership. This phrase sets the stage for the violation that follows and the subsequent outrage of Dinah's family.

and lay with her by force
The phrase "lay with her by force" is a euphemism for sexual assault. The Hebrew word "anah" is used here, which means to humble, afflict, or violate. This word choice conveys the violence and degradation of the act. In the ancient world, such an act was not only a personal violation but also a social and familial affront, as it brought shame and dishonor to the victim and her family. This event becomes the catalyst for the ensuing conflict between Shechem's people and Dinah's family, highlighting the deep-seated issues of justice, honor, and retribution in the biblical narrative.

Persons / Places / Events
1. Shechem
- The son of Hamor the Hivite, a prince of the land. He is the central figure in this verse, committing a grievous act against Dinah.

2. Dinah
- The daughter of Jacob and Leah, who is the victim in this account. Her experience sets off a series of events that impact her family and the surrounding community.

3. Hamor the Hivite
- The father of Shechem and a leader in the region. His role becomes more prominent as the chapter unfolds.

4. Jacob
- The patriarch of the family, whose daughter Dinah is involved in this incident. His response and leadership are critical in the subsequent events.

5. The Land of Canaan
- The setting for this event, a region inhabited by various tribes, including the Hivites.
Teaching Points
The Sanctity of Human Dignity
This passage underscores the importance of respecting the dignity and worth of every individual. Shechem's actions are a violation of Dinah's personhood, reminding us of the need to uphold the sanctity of human life and relationships.

The Consequences of Sin
Shechem's sin sets off a chain reaction of events that lead to further sin and violence. This teaches us that sin often has far-reaching consequences, affecting not just the individual but entire communities.

The Role of Family and Community
The response of Dinah's family highlights the role of family and community in addressing injustice. It challenges us to consider how we support and protect those who are vulnerable among us.

Justice and Mercy
While the account focuses on justice, it also invites reflection on the balance between justice and mercy. How do we seek justice while also extending grace and forgiveness?

Cultural and Moral Integrity
The account challenges believers to maintain moral integrity in a culture that may not share the same values. It calls for discernment and courage in standing for what is right.
Bible Study Questions
1. How does the account of Dinah and Shechem challenge our understanding of justice and mercy in today's context?

2. In what ways can we, as a community, better protect and support those who are vulnerable to exploitation or harm?

3. How do the actions of Shechem and the response of Dinah's family reflect the broader themes of sin and redemption in the Bible?

4. What lessons can we learn from this passage about maintaining moral integrity in a culture that may not align with biblical values?

5. How can we apply the principles of justice and mercy from this account to situations we encounter in our own lives and communities?
Connections to Other Scriptures
Genesis 34:7
- This verse highlights the reaction of Dinah's brothers, emphasizing the gravity of Shechem's act and its impact on the family.

Deuteronomy 22:25-27
- These verses provide laws concerning similar situations, reflecting the seriousness of such acts in the eyes of God and the community.

2 Samuel 13:1-22
- The account of Amnon and Tamar parallels this account, showing the recurring theme of sexual violence and its consequences within families in the Bible.

Exodus 22:16-17
- These laws address the consequences and responsibilities when a man seduces a virgin, offering a legal perspective on such matters.
Caution to ParentsC. H. M.Genesis 34:1-5
Caution to Young PeopleA. Fuller.Genesis 34:1-5
DinahC. Ness.Genesis 34:1-5
DinahM. M. Kalisch, Ph. D.Genesis 34:1-5
Dinah's CuriosityBishop Hall.Genesis 34:1-5
Dinah's DishonourT. H. Leale.Genesis 34:1-5
Dinah's FallF. B. Meyer, B. A.Genesis 34:1-5
Dinah's Inglorious MarchJ. Henry Burn, B. D.Genesis 34:1-5
LessonsG. Hughes, B. D.Genesis 34:1-5
LessonsG. Hughes, B. D.Genesis 34:1-5
LessonsG. Hughes, B. D.Genesis 34:1-5
The Eyes a Source of DangerJ. Trapp.Genesis 34:1-5
Good Out of EvilR.A. Redford Genesis 34
People
Canaanites, Dinah, Hamor, Hivite, Jacob, Leah, Levi, Perizzites, Simeon
Places
Shechem
Topics
Area, Chief, Connection, Defiled, Force, Hamor, Hivite, Humbled, Humbleth, Lay, Lieth, Prince, Ruler, Seized, Shechem, Taketh, Violated
Dictionary of Bible Themes
Genesis 34:2

     5509   rulers
     5824   cruelty, examples

Genesis 34:1-2

     5095   Jacob, life
     6189   immorality, examples

Genesis 34:1-3

     6240   rape

Genesis 34:1-4

     5654   betrothal

Genesis 34:1-5

     7348   defilement

Genesis 34:1-7

     5836   disgrace

Genesis 34:1-29

     8720   double-mindedness

Genesis 34:1-31

     5737   sisters

Library
"For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to
Hugh Binning—The Works of the Rev. Hugh Binning

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears
Leo the Great—Writings of Leo the Great

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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