And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
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EXPOSITORY (ENGLISH BIBLE)Genesis 34:2. Shechem took her, and defiled her — Hebrew, humbled her. “The word,” says Bishop Kidder, “intimates his violence, as well as her dissent.” Young women may learn from this to be “chaste, keepers at home,” (Titus 2:5,) which qualities have a closer connection than many are willing to believe. They that are fond of going abroad, and intermixing in company with persons of whose piety and good conduct they have no proof, often expose their virtue to a snare. From what happened to Dinah, all may learn to avoid all occasions of falling into temptation, or leading others into it.Genesis 37:2, the events of this chapter must have occurred in the interval between the completion of her twelfth and that of her sixteenth year. "Shekem." This name is hereditary in the family, and had taken hold in the locality before the time of Abraham. The Hivite was a descendant of Kenaan. We find this tribe now occupying the district where the Kenaanite was in possession at a former period Genesis 12:6. "Spake to the heart of the damsel." After having robbed her of her honor, he promises to recognize her as his wife, provided he can gain the consent of her relatives. "Shekem spake unto his father Hamor." He is in earnest about this matter. "Jacob held his peace." He was a stranger in the land, and surrounded by a flourishing tribe, who were evidently unscrupulous in their conduct.
Ge 34:1-31. The Dishonor of Dinah.
1-4. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to Josephus, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
the Hivite, prince of the country; Hamor was an Hivite, which was one of the nations of the land of Canaan, and this man was the prince or a principal man of that nation, as well as of Shechem. Josephus (c) calls him a king: when the son of this man
saw her; that is, Dinah, what a beautiful person she was, and was enamoured with her:
he took her: by force, as the Targum of Jonathan:
and lay with her, and defiled her; or "humbled" or "afflicted her" (d); and it is a rule with the Jews, that every such act, which is done by force, is called an humiliation and affliction (e): the child begotten in this act of fornication is said (f) by them to be Asenath, who was had into Egypt, and brought up by Potipherah's wife as her daughter, and afterwards married to Joseph, Genesis 41:45.And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
EXEGETICAL (ORIGINAL LANGUAGES)2. Hivite] See Genesis 10:17. The name of a Canaanite tribe. In Joshua 9:7 the Hivites are found in Gibeon; but, from Jdg 3:3 and Joshua 11:3, their dwelling-place was traditionally connected with Lebanon.
LXX has “Horite,” as in Joshua 9:7.
“Hamor,” as the name of an animal, means “he-ass.”
the prince] This word, in Heb. nasi, is used frequently by P, Genesis 17:20, Genesis 23:6, Genesis 25:16. Lat. princeps.Verse 2. - And when Shechem the son of Hamor the Hivite, the prince of the country, saw her (literally, and Shechem... saw her, and) he took her. "Dinah paid the full penalty of her carelessness. She suffered the fate which Sarah and Rebekah encountered in the land of Pharaoh and Abimelech; she was seen and taken by the son of the prince" (Kalisch); forcibly, i.e. against her will in the first instance, though not, it is apparent, without the blandishments of a lover. And lay with her, and defiled her - literally, oppressed her, offered violence to her, whence humbled her - ἐταπείνωσεν (LXX.), vi opprimens (Vulgate). Joshua 13:27, Succoth was in the valley of the Jordan, and was allotted to the tribe of Gad, as part of the district of the Jordan, "on the other side Jordan eastward;" and this is confirmed by Judges 8:4-5, and by Jerome (quaest. ad h. l.): Sochoth usque hodie civitas trans Jordanem in parte Scythopoleos. Consequently it cannot be identified with the Scut on the western side of the Jordan, to the south of Beisan, above the Wady el Mlih. - How long Jacob remained in Succoth cannot be determined; but we may conclude that he stayed there some years from the circumstance, that by erecting a house and huts he prepared for a lengthened stay. The motives which induced him to remain there are also unknown to us. But when Knobel adduces the fact, that Jacob came to Canaan for the purpose of visiting Isaac (Genesis 31:18), as a reason why it is improbable that he continued long at Succoth, he forgets that Jacob could visit his father from Succoth just as well as from Shechem, and that, with the number of people and cattle that he had about him, it was impossible that he should join and subordinate himself to Isaac's household, after having attained through his past life and the promises of God a position of patriarchal independence.
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