Biblical Context:
Hamor, a Hivite prince, is a significant figure in the narrative of Genesis 34. He is the father of Shechem, who is involved in a controversial and pivotal event concerning Jacob's family. The account of Hamor's proposal to Jacob is set against the backdrop of Shechem's desire to marry Dinah, Jacob's daughter, after he defiled her. This incident occurs during Jacob's sojourn in the land of Canaan, near the city of Shechem.

Scriptural Account:
The narrative unfolds in Genesis 34, where Shechem, the son of Hamor, sees Dinah and is infatuated with her. After defiling her, Shechem's soul is drawn to Dinah, and he desires to take her as his wife. Shechem speaks to his father, Hamor, expressing his wish to marry Dinah. Subsequently, Hamor approaches Jacob to negotiate a marriage alliance.

Genesis 34:6-8 states: "Meanwhile, Shechem’s father Hamor came to speak with Jacob. Jacob’s sons had come in from the field when they heard about it, and they were deeply grieved and furious, because Shechem had committed an outrage against Israel by lying with Jacob’s daughter—a thing that should not be done. But Hamor said to them, 'My son Shechem longs for your daughter. Please give her to him as his wife.'"

Cultural and Theological Implications:
Hamor's proposal is not merely a personal request but carries significant cultural and theological implications. In the ancient Near Eastern context, marriage alliances were often used to forge political and social bonds between families and tribes. Hamor's proposal suggests a desire for integration and peaceful coexistence between the Hivites and Jacob's family. He offers not only marriage but also the possibility of trade and land acquisition, as seen in Genesis 34:9-10 : "Intermarry with us; give us your daughters, and take our daughters for yourselves. You may settle among us, and the land will be open to you. Live here, move about freely, and acquire property in the land."

From a theological perspective, the proposal presents a challenge to the covenantal identity of Jacob's family. The patriarchal narratives emphasize the distinctiveness of the chosen line through which God's promises to Abraham are to be fulfilled. The intermarriage with the Canaanites, represented by Hamor and Shechem, poses a threat to this distinctiveness and the purity of the covenant community.

Response and Aftermath:
Jacob's sons, particularly Simeon and Levi, respond deceitfully to Hamor's proposal. They agree to the marriage on the condition that all the males in Shechem's city be circumcised, aligning with the covenant sign given to Abraham. However, this agreement is a ruse, as they plan to avenge the defilement of their sister. Genesis 34:25-26 recounts the violent outcome: "Three days later, while all the men were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, took their swords, came upon the unsuspecting city, and killed every male. They killed Hamor and his son Shechem with their swords, took Dinah from Shechem’s house, and went away."

The actions of Simeon and Levi bring about a severe breach of trust and result in the destruction of Shechem's city. This violent response underscores the tension between maintaining covenantal purity and the ethical implications of their actions. Jacob later rebukes Simeon and Levi for their actions, fearing repercussions from the surrounding inhabitants (Genesis 34:30).

Legacy and Reflection:
Hamor's proposal and its aftermath serve as a complex narrative that highlights the challenges faced by the patriarchs in maintaining their distinct identity amidst surrounding cultures. It reflects the ongoing tension between the call to be a separate people and the interactions with the nations around them. The account of Hamor and Shechem is a sobering reminder of the consequences of sin and the importance of upholding God's covenantal standards.