Genesis 34:12

KJV

Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

KJV (with Strong's)

Ask {H7235} me never so much {H3966} dowry {H4119} and gift {H4976}, and I will give {H5414} according as ye shall say {H559} unto me: but give {H5414} me the damsel {H5291} to wife {H802}.

Complete Jewish Bible

Ask as large a bride-price as you like, I'll pay whatever you tell me. Just let me marry the girl."

Berean Standard Bible

Demand a high dowry and an expensive gift, and I will give you whatever you ask. Only give me the girl as my wife!”

American Standard Version

Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

Commentary

### SUMMARY
Genesis 34:12 presents Shechem's fervent and extravagant offer to Jacob's sons, proposing an unprecedented dowry and gifts in exchange for marrying Dinah, whom he had previously violated. This verse encapsulates his desperate attempt to rectify a grave social and moral transgression, appease the deeply offended family, and secure a marital union that would integrate him with Jacob's powerful household, revealing a keen desire for reconciliation, albeit one rooted in his initial dishonorable act and motivated by self-interest.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the deeply disturbing narrative of [Dinah's defilement and its aftermath](/genesis/34 "Genesis 34 - The Story of Dinah"). Immediately preceding this, Shechem, the Hivite prince, had "taken" Dinah, Jacob's daughter, and "humbled her" (Genesis 34:2), a euphemism for sexual violation. Following this act, his soul "clave unto Dinah" (Genesis 34:3), and he genuinely desired to marry her. His father, Hamor, then approaches Jacob and his sons with a proposal for intermarriage and economic integration between their peoples (Genesis 34:8-10). Shechem's personal plea in verse 12 is a direct follow-up to his father's diplomatic overture, demonstrating his intense personal desire to legitimize the union and presenting a seemingly generous offer to overcome the immense offense. The brothers' response, detailed in [Genesis 34:13](/genesis/34-13 "The Deceitful Reply of Jacob's Sons"), reveals their hidden agenda of vengeance, making Shechem's lavish proposal a tragic setup for their brutal retaliation.
* **Historical & Cultural Context:** In the ancient Near East, marriage was a foundational social and economic institution, often involving a complex system of negotiations and payments. The "dowry" (Hebrew: *mohar*) was a customary bride-price paid by the groom or his family to the bride's father or guardians, compensating them for the loss of their daughter's labor and ensuring her financial security within the marriage. Sexual defilement, especially of an unmarried woman, was a profound affront to a family's honor and a severe social transgression, often punishable by death or requiring substantial restitution and forced marriage. Shechem's offer, therefore, is not merely a personal plea but a strategic move within the intricate framework of tribal relations and honor codes. His willingness to offer an exorbitant dowry and gifts underscores the gravity of his offense and his desperate attempt to avert inter-tribal conflict and restore his standing, even as it highlights the immense value placed on a woman's honor and family reputation in that society.
* **Key Themes:** Genesis 34:12 contributes significantly to several major themes present in the chapter and the broader Book of Genesis. Firstly, it highlights the **consequences of sin and dishonor**, demonstrating how one act of sexual transgression (Shechem's defilement of Dinah) sets in motion a chain of events marked by deceit, violence, and profound familial suffering. Secondly, it explores the tension between **justice and vengeance**, as Shechem attempts to resolve the situation through material compensation, while Dinah's brothers ultimately opt for a brutal, deceptive retribution. This contrasts sharply with the divine justice often portrayed in biblical narratives, such as the judgment against Sodom and Gomorrah in [Genesis 19](/genesis/19 "The Destruction of Sodom and Gomorrah"). Thirdly, the passage underscores the immense importance of **family honor and reputation** in ancient Israelite culture, where an individual's actions directly impacted the collective standing of their kin. Finally, it subtly touches upon the **fragility of human covenants** when not rooted in integrity and respect, contrasting with the unwavering faithfulness of God's covenant with Abraham's descendants, as seen in passages like [Genesis 15:18](/genesis/15-18 "God's Covenant with Abram").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **never so much (Hebrew, _mᵉʼôd'_):** This word, often translated as "very" or "exceedingly," functions as an intensive or superlative. When used with "ask me" (H7235, _râbâh_, to increase/multiply), it conveys the idea of multiplying the request greatly, or asking for an exceedingly large amount. Shechem is not just willing to pay, but to pay an amount that is "very much" or "exceedingly" large, far beyond the customary. This emphasizes the extreme nature of his offer and his desperate eagerness.
* **dowry (Hebrew, _môhar'_):** This term specifically refers to the bride-price, the payment made by the groom or his family to the bride's father or guardians. It was a legal and customary part of marriage arrangements in the ancient Near East, signifying the transfer of rights and the establishment of the marital covenant. Shechem's mention of *mohar* indicates his desire to legitimize the union according to established social norms, despite the illegitimate circumstances of the initial defilement.
* **gift (Hebrew, _mattân'_):** Derived from the verb "to give," *mattân* refers to a present or offering. In this context, it signifies additional gifts beyond the formal *mohar*, which might be given to the bride herself or to her family members. The inclusion of "gift" alongside "dowry" further underscores the lavishness and extraordinary nature of Shechem's proposal, indicating his willingness to spare no expense to secure Dinah and appease her family.

#### Verse Breakdown
* **"Ask me never so much dowry and gift":** Shechem's opening statement is an open-ended invitation to Jacob's sons to name their price, no matter how exorbitant. The phrase "never so much" (literally, "multiply greatly") indicates his willingness to exceed any customary or expected amount for the *mohar* (bride-price) and *mattân* (additional gifts). This reveals his desperate urgency and his perception that material compensation is the primary means to rectify the profound offense he committed against Dinah and her family.
* **"and I will give according as ye shall say unto me":** This clause reinforces Shechem's absolute commitment to their terms. He places the power of negotiation entirely in their hands, promising to fulfill whatever financial demands they might make. This demonstrates his singular focus on securing Dinah as his wife and resolving the conflict, even if it means significant personal cost. It also highlights his somewhat naive belief that all wrongs can be rectified through material payment and social appeasement.
* **"but give me the damsel to wife":** This is the core demand and motivation behind Shechem's lavish offer. Despite his willingness to pay any price, his ultimate goal is singular: to marry Dinah. The term "damsel" (Hebrew, *naʻărâh*) refers to a young woman, emphasizing her vulnerable status. His plea reveals a desire for a legitimate marital union, albeit one necessitated by his prior illegitimate act, and underscores the societal importance of marriage as a means of social integration and stability.

#### Literary Devices
The verse employs several significant literary devices. **Hyperbole** is evident in Shechem's phrase "Ask me never so much dowry and gift," which literally means "multiply the dowry and gift greatly." This exaggerated language underscores the extraordinary nature of his offer and his desperate desire to secure Dinah as his wife, demonstrating his willingness to pay any price. There is also a strong element of **Irony** present; Shechem's seemingly sincere and generous offer, intended to bring reconciliation and legitimize a union, is tragically met with deceit and a vengeful plot by Jacob's sons. His genuine desire for marriage, however flawed in its origin, becomes the very lever for his family's destruction. Furthermore, the verse functions as a form of **Foreshadowing**, setting the stage for the tragic events that follow. Shechem's desperate plea, born of his initial sin, inadvertently provides the brothers with the opportunity to enact their brutal revenge, making his offer a catalyst for the ensuing violence rather than a path to peace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Shechem's lavish offer, while seemingly generous, profoundly illustrates the theological principle that material compensation, however great, is utterly insufficient to atone for profound moral and spiritual wrong. His attempt to buy his way out of a crisis of honor and sin highlights humanity's persistent but flawed inclination to offer external remedies for internal brokenness. True reconciliation and forgiveness require more than financial restitution; they demand genuine repentance, a transformation of heart, and a restoration of trust that was entirely absent in this tragic narrative. This story serves as a stark reminder that the consequences of sin are far-reaching, and human attempts to circumvent divine justice or righteous resolution through worldly means often lead to deeper brokenness and further sin.

* [Proverbs 11:4](/proverbs/11-4 "Proverbs 11:4 - Riches Do Not Profit in the Day of Wrath")
* [Acts 8:20](/acts/8-20 "Acts 8:20 - Peter Rebukes Simon for Offering Money for God's Gift")
* [Hebrews 10:4](/hebrews/10-4 "Hebrews 10:4 - The Inadequacy of Animal Sacrifices")

### REFLECTION AND APPLICATION
This disturbing passage from Genesis offers profound insights into the complexities of justice, reconciliation, and the dire consequences of sin. It serves as a powerful reminder that material wealth, however great, cannot always atone for deep personal and familial wounds, especially those involving honor, dignity, and moral transgression. The tragic outcome of this story also highlights the dangers of seeking revenge outside of just and righteous means, as the brothers' subsequent actions lead to further violence, deceit, and disrepute for Jacob's family. The narrative underscores the lasting impact of choices on individuals, families, and communities, a theme echoed throughout biblical narratives concerning the importance of [righteousness and its impact on a nation](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation"). It challenges us to consider how we respond to injustice: do we seek true reconciliation and justice rooted in genuine repentance and forgiveness, or are we tempted by superficial solutions, deceit, and personal vengeance that ultimately perpetuate cycles of harm?

#### Questions for Reflection
* **In what ways do we, like Shechem, sometimes try to "buy" our way out of consequences for our wrongdoings, rather than truly repenting and seeking genuine reconciliation?**
* **How does this narrative challenge our understanding of justice, and what are the dangers of pursuing personal vengeance over righteous and restorative approaches?**
* **What does this story teach us about the long-term, devastating impact of sin, not just on the individual, but on families and communities?**
* **How can we, as believers, seek to restore honor and dignity in situations where it has been violated, in a way that aligns with God's character rather than human impulses?**

### FAQ
**Why was a dowry so important in ancient societies?**

Answer: In ancient Near Eastern societies, a dowry (like the *mohar* mentioned here) was crucial for several reasons, reflecting both economic and social realities. It served as a form of compensation to the bride's family for the loss of her labor and her contribution to the household. More importantly, it provided financial security for the woman within her new marriage, acting as a form of insurance or a trust fund she could access if widowed or divorced. It also legitimized the marriage in the eyes of the community and demonstrated the groom's ability to provide for his wife, thereby reflecting the honor and status of both families involved. The practice is seen in various forms throughout the Old Testament, such as Jacob's service for Laban to marry Rachel in [Genesis 29:18](/genesis/29-18 "Jacob's Seven Years of Service for Rachel").

**Does "never so much" imply Shechem's genuine remorse?**

Answer: While Shechem's willingness to pay "never so much" (an extraordinary amount) certainly indicates his desperate desire to marry Dinah and appease her family, it doesn't necessarily confirm genuine remorse for his initial act of defilement. His primary motivation appears to be securing the marriage and avoiding conflict with Jacob's powerful family, as well as his personal attachment to Dinah. The offer is a strategic move to rectify the social and political fallout of his actions, rather than a clear indication of a contrite heart over the moral wrong. The text focuses more on his desire for Dinah and his fear of the consequences than on any profound sorrow for his sin.

**How does this passage relate to the concept of "honor killings" or family vengeance?**

Answer: This passage provides a biblical example of the extreme measures taken to defend family honor in ancient cultures. While Shechem attempts to resolve the dishonor through a marriage proposal and lavish payment, Dinah's brothers ultimately choose a path of violent vengeance. While not an "honor killing" in the modern sense (as Dinah was not killed by her family), their actions are undeniably driven by the perceived necessity to restore their family's honor through retribution for the defilement of their sister. The narrative highlights the dangers and tragic consequences of such actions, as the brothers' deceit and violence bring further disrepute and danger upon Jacob's household, demonstrating the destructive cycle that can result when personal vengeance overrides a pursuit of true justice and reconciliation.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of [Genesis 34](/genesis/34 "The Story of Dinah") and Shechem's desperate, self-serving offer underscores humanity's profound brokenness and the utter inadequacy of material wealth or human schemes to truly atone for sin and bring about genuine reconciliation. In stark contrast to Shechem's corrupted pursuit of marriage through payment for a defiled woman, Christ offers a perfect and pure covenant. He is the ultimate "bride-price" given not to appease human anger or to cover over a sin with money, but to satisfy divine justice and purchase His Bride, the Church, not with perishable things like silver or gold, but with His own precious and sinless blood, as [1 Peter 1:18-19](/1_peter/1-18-19 "Redemption Not with Perishable Things") beautifully declares. Where Shechem's offer led to deceit, violence, and further defilement, Christ's sacrifice brings true forgiveness, reconciliation with God, and the restoration of honor, transforming defilement into purity and brokenness into new life. He cleanses and sanctifies His Church, presenting her to Himself "without spot or wrinkle or any such thing, but holy and blameless," as described in [Ephesians 5:25-27](/ephesians/5-25-27 "Christ's Love for the Church"). This divine act of redemption establishes a covenant of grace that is eternal, unblemished, and founded on perfect love and sacrifice, not on human bargaining or vengeance.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 22:16

¶ And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.

Exodus 22:17

If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.

Deuteronomy 22:28

If a man find a damsel [that is] a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;

Deuteronomy 22:29

Then the man that lay with her shall give unto the damsel's father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.

Genesis 24:53

And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave [them] to Rebekah: he gave also to her brother and to her mother precious things.

2 Samuel 3:14

And David sent messengers to Ishbosheth Saul's son, saying, Deliver [me] my wife Michal, which I espoused to me for an hundred foreskins of the Philistines.

1 Samuel 18:25

And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines.