Genesis 34:8
But Hamor said to them, "My son Shechem longs for your daughter. Please give her to him as his wife.
But Hamor said to them
Hamor, the father of Shechem, is a Hivite, a group of people living in Canaan. The name "Hamor" means "donkey" in Hebrew, which may symbolize stubbornness or strength. In the context of ancient Near Eastern culture, it was customary for the father to negotiate marriage arrangements. Hamor's approach to Jacob and his sons reflects the patriarchal society where family heads conducted important negotiations. This phrase sets the stage for a significant cultural and familial interaction, highlighting the importance of family alliances in ancient times.

My son Shechem
Shechem, both a person and a place, is central to this narrative. The name "Shechem" means "shoulder" or "ridge" in Hebrew, possibly indicating strength or burden-bearing. Shechem, the man, is a prince of the land, suggesting a position of influence and power. His actions, however, have brought about a moral and ethical dilemma. The mention of "my son" emphasizes the familial bond and the father's role in seeking his son's desires, which is a common theme in biblical narratives where family honor and legacy are paramount.

longs for your daughter
The Hebrew root for "longs" is "ḥāšaq," which conveys a strong desire or attachment. This word choice indicates an intense emotional or physical attraction, which in this context, is problematic due to the preceding events of Shechem's actions against Dinah. The phrase underscores the tension between human desires and moral obligations, a recurring theme in Scripture. It also reflects the complexities of human relationships and the consequences of actions driven by unchecked desires.

Please give her to him as his wife
The plea "please" indicates a request rather than a demand, showing a level of respect or desperation. The cultural practice of marriage in ancient times often involved negotiations and agreements between families, rather than solely between individuals. The phrase "give her to him as his wife" reflects the transactional nature of marriage in the ancient Near East, where women were often seen as part of familial alliances. This request, however, is laden with the weight of Shechem's previous wrongdoing, highlighting the tension between cultural practices and moral justice.

Persons / Places / Events
1. Hamor
The father of Shechem, a Hivite prince. He plays a central role in negotiating with Jacob's family after his son Shechem's actions.

2. Shechem
The son of Hamor, who desires to marry Dinah after having defiled her. His actions set off a chain of events leading to conflict.

3. Dinah
The daughter of Jacob and Leah, whose defilement by Shechem is the catalyst for the events in this chapter.

4. Jacob
The patriarch of the Israelite family, father of Dinah, who is involved in the negotiations with Hamor.

5. The City of Shechem
A significant location in the account, representing the Hivite community and the setting for the unfolding events.
Teaching Points
The Consequences of Sin
Shechem's actions demonstrate how sin can lead to broader conflict and suffering. Believers are reminded of the importance of living righteously.

The Importance of Family Honor
The account highlights the significance of family honor and the lengths to which Jacob's sons go to defend it. This can be a reflection on how we uphold our values and integrity.

Intermarriage and Cultural Influence
The account serves as a cautionary tale about the dangers of intermarriage with those who do not share the same faith, echoing biblical warnings about being led astray.

Negotiation and Conflict Resolution
Hamor's attempt to negotiate peace through marriage shows the complexities of resolving conflicts. Believers can learn about the importance of seeking God’s wisdom in difficult situations.

God’s Sovereignty Amidst Human Actions
Despite human failings and conflicts, God’s overarching plan remains intact. This encourages trust in God’s sovereignty in our lives.
Bible Study Questions
1. How does the account of Dinah and Shechem illustrate the potential consequences of ignoring God’s commands about relationships with non-believers?

2. In what ways can the actions of Jacob’s sons be seen as both a defense of family honor and a failure to seek God’s guidance? How can we apply this to our own decision-making processes?

3. How does the principle of being "unequally yoked" apply to modern Christian relationships, and what steps can we take to ensure our relationships honor God?

4. What can we learn from Hamor’s approach to conflict resolution, and how can we apply biblical principles to resolve conflicts in our own lives?

5. How does this passage challenge us to trust in God’s sovereignty, even when human actions seem to complicate His plans? How can we apply this trust in our daily lives?
Connections to Other Scriptures
Genesis 34:1-7
Provides context for the events leading up to Hamor's plea, detailing Shechem's actions and the initial response of Jacob's sons.

Exodus 34:16
Warns against intermarriage with pagan nations, which is relevant to the situation in Genesis 34.

Deuteronomy 7:3-4
Reinforces the prohibition against intermarriage with non-Israelites, highlighting the potential for leading Israel away from God.

2 Corinthians 6:14
Advises believers not to be unequally yoked with unbelievers, a principle that can be applied to the situation in Genesis 34.

Romans 12:2
Encourages believers to be transformed by renewing their minds, which can be related to resisting cultural pressures as seen in Genesis 34.
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D.Genesis 34:6-31
LessonsG. Hughes, B. D., C. Ness.Genesis 34:6-31
Marrying UnbelieversMoral and Religious AnecdotesGenesis 34:6-31
Sin Begets SinA. Fuller.Genesis 34:6-31
Sinful PolicyW. Bush.Genesis 34:6-31
The Punishment of Dinah's DishonourT. H. Leale.Genesis 34:6-31
Good Out of EvilR.A. Redford Genesis 34
People
Canaanites, Dinah, Hamor, Hivite, Jacob, Leah, Levi, Perizzites, Simeon
Places
Shechem
Topics
Cleaved, Cleaves, Communed, Daughter, Desire, Full, Hamor, Heart, Longeth, Longs, Marriage, Please, Saying, Shechem, Shechem's, Soul, Speaketh, Spoke, Talked, Wife
Dictionary of Bible Themes
Genesis 34:8

     5014   heart, human

Genesis 34:1-29

     8720   double-mindedness

Genesis 34:1-31

     5737   sisters

Genesis 34:6-31

     6240   rape

Genesis 34:8-9

     5674   daughters
     5710   marriage, customs
     7335   circumcision, physical

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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