Genesis 34:19

KJV

And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he [was] more honourable than all the house of his father.

KJV (with Strong's)

And the young man {H5288} deferred {H309} not to do {H6213} the thing {H1697}, because he had delight {H2654} in Jacob's {H3290} daughter {H1323}: and he was more honourable {H3513} than all the house {H1004} of his father {H1}.

Complete Jewish Bible

and the young man did not put off doing what was asked of him, even though he was the most respected member of his father's family, because he so much wanted Ya'akov' s daughter.

Berean Standard Bible

The young man, who was the most respected of all his father’s household, did not hesitate to fulfill this request, because he was delighted with Jacob’s daughter.

American Standard Version

And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he was honored above all the house of his father.

Commentary

### SUMMARY
Genesis 34:19 reveals Shechem's immediate and enthusiastic acceptance of the demand for circumcision, a pivotal moment driven by his intense "delight" in Dinah, Jacob's daughter. His unhesitating compliance, coupled with his significant social standing as "more honourable than all the house of his father," enabled him to persuade his entire city to undergo the procedure, unwittingly setting the stage for the devastating massacre orchestrated by Dinah's brothers, Simeon and Levi.

### CONTEXT
* **Literary Context:** This verse is a critical turning point within the tragic narrative of Dinah, Jacob's only daughter, and the Hivite city of Shechem. The preceding verses detail Dinah's defilement by Shechem ([Genesis 34:1-2](/genesis/34-1-2 "Dinah's Defilement by Shechem")), Shechem's subsequent deep affection for her, and his father Hamor's earnest attempt to arrange a marriage and forge an alliance with Jacob's family ([Genesis 34:3-12](/genesis/34-3-12 "Hamor's Proposal for Alliance")). Jacob's sons, particularly Simeon and Levi, respond with a deceptive and vengeful proposal: they will only agree to intermarriage and alliance if every male in Shechem's city is circumcised ([Genesis 34:13-17](/genesis/34-13-17 "The Deceptive Demand of Jacob's Sons")). Genesis 34:19 highlights Shechem's swift and unreserved agreement to this painful and dangerous condition, driven by his personal desire and empowered by his influential status, which then leads directly to the city's compliance in the subsequent verses ([Genesis 34:20-24](/genesis/34-20-24 "Shechem and Hamor Persuade the City")).

* **Historical & Cultural Context:** In the ancient Near East, marriage alliances were often strategic affairs, involving entire families or tribes, and were crucial for social and economic stability. The act of defilement, especially of a virgin, was a grave offense against the family's honor, demanding retribution or compensation. Circumcision, while a common practice among some groups, held unique significance for Abraham's descendants as the physical sign of God's covenant with Abraham ([Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")). For the Hivites, a Canaanite people, circumcision was not a religious requirement. Shechem's willingness to undergo it, and to persuade his city, demonstrates the immense cultural value placed on securing a desired marriage and alliance, even at great personal and communal cost. The concept of "honor" (Hebrew: `kâbad`) was paramount, dictating social standing and influence within a patriarchal society where the head of the household held significant authority.

* **Key Themes:** Genesis 34:19 contributes significantly to several overarching themes in the chapter and the broader book of Genesis. It underscores the theme of **deception and vengeance**, as the brothers' demand for circumcision, seemingly a religious requirement, is actually a calculated ploy for retribution. The verse also highlights the **power and danger of unchecked human desire**, as Shechem's intense "delight" in Dinah blinds him to the potential perils of the brothers' condition. Furthermore, it speaks to the **weight of influence and authority**, demonstrating how a leader's personal motivations and decisions can have profound, even catastrophic, consequences for an entire community. Finally, the narrative implicitly touches upon the **misuse of sacred signs**, as the covenant sign of circumcision is profaned and twisted into a tool for violence and treachery, contrasting sharply with its divine purpose as a mark of blessing and identity for God's chosen people, as seen in the broader narrative of [Genesis](/genesis "The Book of Genesis").

### EXPOSITION AND ANALYSIS
Genesis 34:19 provides crucial insight into the character and motivations of Shechem, illuminating why the Hivite city was so readily brought into the deceptive snare laid by Jacob's sons. It paints a picture of a young man driven by intense desire and possessing significant influence.

#### Key Word Analysis
* **young man (Hebrew, _naʻar'_):** This term (H5288) refers to a boy or adolescent, often implying a servant or a young man in his active years. Here, it emphasizes Shechem's youth, which might suggest a certain impulsiveness or lack of seasoned judgment, contrasting with the calculated cunning of Jacob's older sons. Despite his youth, his status as "more honourable" indicates he was not merely a subordinate but a significant figure.
* **delight (Hebrew, _châphêts'_):** The word `châphêts` (H2654) signifies a strong inclination, pleasure, or desire. It goes beyond mere attraction, indicating a deep affection or infatuation. Shechem's "delight" in Dinah was so profound that it became the overriding motivation for his actions, leading him to disregard the severe implications of the demand for circumcision for himself and his people. This intense personal desire, though sincere, rendered him vulnerable to manipulation.
* **honourable (Hebrew, _kâbad'_):** Derived from `kâbad` (H3513), meaning "to be heavy" or "weighty," this term implies being respected, esteemed, or glorious. Shechem's status as "more honourable than all the house of his father" signifies his preeminent social standing, influence, and authority within his clan and the city of Hamor. This honor was not just personal prestige but translated into the power to persuade and lead his community, making his decision to comply with the circumcision demand particularly impactful.

#### Verse Breakdown
* **"And the young man deferred not to do the thing,"**: This clause emphasizes Shechem's immediate and unhesitating response to the demand for circumcision. The Hebrew phrase `lo' 'iḥar` (literally "did not delay") highlights his swiftness and eagerness. This indicates a lack of prudence or careful consideration of the long-term consequences, driven instead by an overwhelming desire to secure Dinah. His impulsiveness is a key factor in the unfolding tragedy.
* **"because he had delight in Jacob's daughter:"**: This explains the primary motivation behind Shechem's immediate compliance. His "delight" (`châphêts`) in Dinah was profound, indicating a deep infatuation or genuine affection. This powerful personal desire overshadowed any potential reservations about the painful and dangerous procedure of circumcision, making him willing to accept any condition to legitimize his relationship with her.
* **"and he [was] more honourable than all the house of his father."**: This final clause describes Shechem's significant social standing and influence. Being "more honourable" (`nikhbad`) meant he possessed great respect, authority, and persuasive power within his family and community. This status was crucial, as it enabled him to convince the other men of his city to undergo circumcision, thereby facilitating the brothers' vengeful plan. His honor, ironically, became a vehicle for the destruction of his own people.

#### Literary Devices
The verse employs several literary devices. **Irony** is prominent, as Shechem's "honor" and sincere "delight" in Dinah, which should have led to a blessed union, instead become the very instruments of his and his city's destruction. His high standing, meant to protect and lead, inadvertently leads his people into peril. There is also an element of **Foreshadowing**, as Shechem's unhesitating eagerness to comply with the brothers' deceptive demand hints at the ease with which the entire city will fall prey to the trap, setting the stage for the violent climax of the chapter. Furthermore, the verse uses **Characterization** to reveal Shechem as an impulsive, yet influential, figure whose intense personal desires override prudent judgment, making him a tragic protagonist in this narrative of deceit and vengeance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 34:19 serves as a stark reminder of how personal desires, when unchecked by wisdom or moral discernment, can lead to impulsive decisions with devastating consequences, not only for the individual but for an entire community. Shechem's intense infatuation, coupled with his significant social standing, made him a willing participant in a scheme that ultimately led to widespread violence and the perversion of a sacred covenant sign. This narrative highlights the profound responsibility that comes with influence and authority, demonstrating how leadership, even when motivated by sincere intentions, can inadvertently lead others into grave danger if not guided by integrity and divine wisdom.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Proverbs 29:18](/proverbs/29-18 "Proverbs 29:18 - Where There Is No Vision")
* [James 1:14-15](/james/1-14-15 "James 1:14-15 - The Progression of Sin")

### REFLECTION AND APPLICATION
Genesis 34:19 offers a powerful cautionary tale, urging us to reflect on the profound impact of decisions made under the sway of intense emotion or personal desire. Shechem's immediate agreement, while born of genuine affection, was ultimately rash and led to catastrophic consequences for himself and his entire community. This narrative challenges us to cultivate prudence and seek wise counsel when our emotions run high, carefully considering the full implications of our commitments and actions before proceeding. Furthermore, Shechem's ability to persuade his city underscores the immense responsibility that accompanies influence and authority. It serves as a vital reminder for leaders—whether in families, churches, or workplaces—to be acutely aware of the potential for their decisions, even if well-intentioned, to lead others into harm. True leadership demands integrity, foresight, and a deep commitment to the well-being of those entrusted to one's care, always prioritizing wisdom over impulse and the common good over personal gratification.

#### Questions for Reflection
* **In what areas of my life might unchecked desire or infatuation be leading me to make impulsive or unwise decisions?**
* **How does Shechem's story challenge my understanding of leadership and the responsibility that comes with influence?**
* **When faced with a significant decision, how can I ensure I am seeking wise counsel and considering long-term consequences rather than acting purely on emotion?**
* **How can I guard against the temptation to use sacred or good things for selfish or manipulative purposes, as seen in the perversion of circumcision in this narrative?**

### FAQ
**Why was Shechem so eager to undergo circumcision?**

Answer: Shechem's eagerness stemmed from his profound "delight" (`châphêts`) or infatuation with Dinah. His desire for her was so strong that he was willing to undergo the painful and dangerous procedure of circumcision without delay, hoping it would secure his marriage to her and legitimize their relationship, as demanded by Jacob's sons for the proposed alliance.

**What does "more honourable than all the house of his father" signify about Shechem?**

Answer: This phrase indicates Shechem's high social standing, respect, and significant influence within his family and the city of Hamor. It means he was a prominent and esteemed figure whose word carried substantial weight, enabling him to successfully persuade the other men of his city to agree to circumcision, as described in [Genesis 34:20-24](/genesis/34-20-24 "Shechem and Hamor Persuade the City").

**How does Shechem's sincerity contribute to the tragedy of Genesis 34?**

Answer: Ironically, Shechem's sincerity and genuine desire for Dinah made him vulnerable to the deceptive scheme of Jacob's sons. His immediate and unhesitating compliance, driven by his affection, allowed the brothers to enact their vengeful plan, leading to the massacre of Shechem and his entire city ([Genesis 34:25-29](/genesis/34-25-29 "The Massacre of Shechem")). His good intentions and influential status became the unwitting instruments of his and his community's destruction.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Genesis 34, culminating in the destruction enabled by Shechem's misplaced desire and the perversion of the covenant sign, underscores humanity's deep need for true reconciliation and redemption. Shechem's attempt to establish a covenant through his own earnest but flawed desire ultimately led to death, mirroring the futility of human efforts to achieve righteousness or lasting peace outside of divine intervention. The Old Covenant, with its external signs like circumcision, while divinely instituted, was often misused or misunderstood by humanity, revealing our inability to perfectly uphold God's standards or to achieve true peace through our own efforts, as seen in the [Law given at Sinai](/exodus/19 "Exodus 19 - The Giving of the Law"). Christ, however, is the fulfillment of the true covenant, not one based on human manipulation or a painful, external sign, but on His perfect sacrifice and the shedding of His own blood, establishing a [new and better covenant](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant"). He offers genuine reconciliation, transforming hearts and bringing true peace where human desire and vengeance lead only to destruction. In Him, the brokenness and deceit exemplified in this chapter are overcome by grace and truth, pointing to the ultimate honor and delight found only in God's perfect plan, which culminates in the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through Christ, we find true honor, not in human status, but in being [children of God](/john/1-12 "John 1:12 - Children of God"), and our deepest desires are rightly ordered in His perfect love, as promised in [Philippians 4:7](/philippians/4-7 "Philippians 4:7 - The Peace of God").

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

1 Chronicles 4:9

And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.

Isaiah 62:4

Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

Genesis 29:20

And Jacob served seven years for Rachel; and they seemed unto him [but] a few days, for the love he had to her.

Isaiah 23:8

Who hath taken this counsel against Tyre, the crowning [city], whose merchants [are] princes, whose traffickers [are] the honourable of the earth?

Isaiah 23:9

The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth.

Isaiah 5:13

Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.

Acts 17:12

Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.