Genesis 34:8

KJV

And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

KJV (with Strong's)

And Hamor {H2544} communed {H1696} with them, saying {H559}, The soul {H5315} of my son {H1121} Shechem {H7927} longeth {H2836} for your daughter {H1323}: I pray you give {H5414} her him to wife {H802}.

Complete Jewish Bible

But Hamor said to them, "My son Sh'khem's heart is set on your daughter. Please give her to him as his wife;

Berean Standard Bible

But Hamor said to them, “My son Shechem longs for your daughter. Please give her to him as his wife.

American Standard Version

And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you, give her unto him to wife.

Commentary

### SUMMARY
Genesis 34:8 presents Hamor, the Hivite prince of Shechem, engaging in formal diplomatic discourse with Jacob and his sons. His proposition is a marriage alliance between his son Shechem and Dinah, Jacob's daughter, framed as a means to legitimize Shechem's prior defilement of her. This verse encapsulates the profound cultural and moral chasm between the pragmatic, politically motivated approach of the Hivites—who view marriage as a solution to transgression and an opportunity for societal integration—and the deep sense of dishonor, outrage, and covenantal distinctiveness felt by Jacob's family.

### CONTEXT
* **Literary Context:** This verse is situated immediately after the deeply disturbing account of [Dinah's defilement](/genesis/34-1-2 "The Defilement of Dinah") by Shechem, the son of Hamor, the Hivite ruler of the land. The narrative has just described Shechem's violent act, followed by his subsequent "longing" for Dinah and his father's desire to secure her as his wife. Hamor's address to Jacob and his sons in this verse initiates the formal negotiation process, setting the stage for the deceptive response of Jacob's sons in [Genesis 34:13-17](/genesis/34-13-17 "Jacob's Sons' Deceptive Reply") and the catastrophic events that follow. It marks the transition from the private trauma to a public, albeit manipulative, attempt at resolution.

* **Historical & Cultural Context:** In the ancient Near East, intermarriage between prominent families or tribes was a common strategy for forging alliances, securing peace, and consolidating power and wealth. The defilement of a woman, especially a virgin, brought immense shame upon her family, often demanding severe retribution or a compensatory marriage. Hamor's proposal, therefore, aligns with a cultural framework where such a marriage, even after a transgression, could be seen as an honorable attempt to rectify the situation and prevent further conflict, while also benefiting his community by integrating Jacob's prosperous family. The Hivites, as inhabitants of Canaan, would have had their own customs and laws regarding such matters, which likely differed significantly from the emerging covenantal ethics of Jacob's household, particularly concerning sexual purity and the sanctity of family honor.

* **Key Themes:** Genesis 34:8 contributes to several overarching themes within the chapter and the broader book. It highlights the stark **cultural clash** between the Canaanite inhabitants and Jacob's family, revealing differing moral frameworks concerning sexual ethics, justice, and intergroup relations. The verse also underscores the theme of **family honor and shame**, as Hamor's proposal, while pragmatic for him, utterly fails to comprehend the depth of the dishonor inflicted upon Dinah and her brothers. Furthermore, it sets the stage for the theme of **deception and retribution**, as the Hivites' attempt at a "solution" through marriage ultimately provokes a violent and treacherous response from Jacob's sons, Simeon and Levi, as seen later in [Genesis 34:25-29](/genesis/34-25-29 "The Slaughter of the Shechemites"). The narrative also implicitly raises questions about **divine justice** versus human vengeance, and the consequences of compromising covenantal distinctiveness through intermarriage, a recurring concern throughout [the book of Genesis](/genesis/1 "The Book of Genesis").

### EXPOSITION AND ANALYSIS
In [Genesis 34:8](/genesis/34-8 "Hamor's Proposal for Dinah's Marriage"), Hamor, the father of Shechem, initiates formal communication with Jacob and his sons, stating, "The soul of my son Shechem longeth for your daughter: I pray you give her him to wife." This statement is pivotal for understanding the Hivite perspective and the ensuing conflict.

#### Key Word Analysis
* **communed (Hebrew, _dâbar'_):** From H1696, a primitive root meaning "to arrange" or "to speak." In this context, it signifies a formal, diplomatic conversation or negotiation. Hamor, as the patriarch and prince, takes the lead in presenting the proposal, indicating the seriousness and official nature of the matter from his cultural standpoint. He seeks to resolve the situation through established societal norms of alliance and marriage, which were common in the ancient Near East for solidifying relationships between tribes or families.
* **soul (Hebrew, _nephesh'_):** From H5315, properly "a breathing creature" or "vitality," used very widely to refer to the whole person, including desires, emotions, and the inner being. Here, it emphasizes that Shechem's entire being, his very essence, is consumed by this desire for Dinah. It's not merely a fleeting emotion but a deep, pervasive longing that Hamor presents as the driving force behind his son's request for marriage. This highlights the Hivite focus on Shechem's personal desire rather than on the profound violation Dinah and her family endured.
* **longeth (Hebrew, _châshaq'_):** From H2836, a primitive root meaning "to cling," "to join," or figuratively, "to love," "delight in," or "desire." While *châshaq* can describe genuine love or attachment (as in [Deuteronomy 7:7](/deuteronomy/7-7 "The Lord's Love for Israel") regarding God's love for Israel), its use here is deeply problematic. It follows an act of violence and sexual assault, suggesting that Shechem's intense personal desire is presented as the primary motivation for marriage, rather than any genuine repentance or acknowledgment of the wrong committed. This highlights a profound disconnect between Shechem's unrepentant desire and the profound violation Dinah and her family endured.

#### Verse Breakdown
* **"And Hamor communed with them, saying,"**: This opening phrase establishes the formal nature of the interaction. Hamor, as the leader of the city of Shechem, initiates a diplomatic overture to Jacob and his sons. The act of "communing" (H1696, *dâbar*) implies a structured conversation aimed at reaching an agreement, underscoring the Hivite perspective that this is a matter to be settled through negotiation and alliance.
* **"The soul of my son Shechem longeth for your daughter:"**: This is the core of Hamor's plea, presenting Shechem's intense desire as the primary justification for the proposed marriage. The use of "soul" (H5315, *nephesh*) emphasizes the depth and totality of Shechem's longing (H2836, *châshaq*). However, this statement conspicuously lacks any acknowledgment of the wrong committed against Dinah, framing the situation from Shechem's perspective of desire rather than Dinah's experience of violation. This reveals a significant moral blindness or cultural difference, where personal desire is given precedence over the victim's dignity and consent.
* **"I pray you give her him to wife."**: This is a direct, albeit polite, request for marriage. Hamor's plea (H5414, *nâthan*, "give") is not merely for Shechem and Dinah; it is part of a larger strategy for broader intermarriage and trade, aiming to integrate Jacob's prosperous family into their society, as elaborated in the subsequent verses. From the Hivite perspective, this offer of marriage, even after the defilement, might have been seen as an honorable attempt to rectify the situation and prevent further conflict, demonstrating a willingness to absorb the "cost" of the transgression by forming a lasting alliance. However, it profoundly fails to grasp the depth of the dishonor and the moral outrage felt by Jacob's family, for whom Dinah's defilement was an unbearable shame that demanded more than a simple marriage proposal.

#### Literary Devices
The passage employs several significant literary devices. **Irony** is prominent, as Hamor's "communing" and "plea" for marriage, intended to resolve a grave transgression, are presented as a solution, yet they completely bypass the profound moral and spiritual offense. This highlights the tragic **disparity in values** between the Hivites and Jacob's family. The emphasis on Shechem's "soul" and "longing" serves as a form of **euphemism** or **downplaying**, attempting to reframe a violent act as a passionate desire for legitimate union, thereby minimizing the severity of the initial defilement. This reinterpretation of events through the lens of desire rather than violation creates a deep **dramatic tension**, setting the stage for the subsequent, equally problematic, response from Jacob's sons.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 34:8 serves as a stark illustration of the profound disconnect between the world's pragmatic solutions to sin and the divine standard of righteousness and justice. Hamor's proposal, rooted in self-interest and cultural expediency, attempts to cover up a heinous act with a superficial alliance, highlighting humanity's fallen tendency to prioritize convenience and social order over genuine repentance and moral rectitude. This narrative underscores the critical importance of consent, the sanctity of human dignity, and the devastating consequences when personal desires are pursued without regard for the well-being and honor of others. It also foreshadows the ongoing tension throughout Israel's history between maintaining covenantal distinctiveness and the temptation to assimilate with surrounding cultures, often leading to moral compromise and divine judgment.

* [Deuteronomy 22:28-29](/deuteronomy/22-28-29 "Law Regarding Seduction") - This Mosaic law directly addresses the defilement of an unbetrothed virgin, requiring the man to pay a fine and marry her, never to divorce her. While similar in outcome to Hamor's proposal, the crucial difference lies in the *context* and *intent*: the law is a divine command for justice and protection within the covenant, whereas Hamor's proposal is a self-serving, culturally-driven attempt to legitimize a prior wrong.
* [Proverbs 6:27-29](/proverbs/6-27-29 "Consequences of Adultery") - This passage warns against the destructive nature of illicit sexual desire, emphasizing that those who commit such acts will not go unpunished. Shechem's "longing" ultimately leads to ruin for him and his city, demonstrating the bitter fruit of unrighteous desire.
* [Romans 12:17-21](/romans/12-17-21 "Vengeance is the Lord's") - This New Testament passage admonishes believers not to repay evil with evil but to leave room for God's wrath and overcome evil with good. While Jacob's sons act out of vengeance, the narrative highlights the inadequacy of human-devised "justice" outside of God's righteous standards.

### REFLECTION AND APPLICATION
[Genesis 34:8](/genesis/34-8 "Hamor's Proposal") serves as a poignant reminder of the devastating ripple effects of sin, particularly when it involves the violation of another's dignity and the subsequent attempts to "fix" the situation through human means rather than genuine repentance and righteous restoration. Hamor's pragmatic proposal, while perhaps culturally acceptable in his context, utterly failed to address the profound spiritual and emotional wound inflicted upon Dinah and her family. For believers today, this narrative highlights the critical importance of prioritizing God's moral standards over cultural norms or personal convenience. It challenges us to examine our own hearts for any tendency to rationalize or minimize sin, especially when our desires conflict with God's commands and the well-being of others. True reconciliation and justice are not achieved through superficial agreements or power plays, but through humble confession, genuine remorse, and a commitment to upholding the dignity and worth of every individual, created in God's image. We are called to embody a different ethic, one rooted in Christ's love and justice, which seeks restoration and healing rather than merely covering up or exploiting brokenness.

#### Questions for Reflection
* **How does Hamor's proposal reveal a fundamental difference in values between his culture and Jacob's family, and what implications does this have for inter-cultural engagement today?**
* **In what ways might we, in our own lives or communities, be tempted to offer "solutions" to sin or conflict that fail to address the root issues of injustice or lack genuine repentance?**
* **How does the concept of "longing" (desire) in this verse, when detached from righteous principles, serve as a warning for our own desires and their potential consequences?**

### FAQ
**What does "longeth" imply in this context, given Shechem's prior actions?**

Answer: The Hebrew word *chashaq* (חָשָׁק) for "longeth" denotes a strong, clinging desire or affection. In this context, following Dinah's defilement, its usage is deeply problematic. It implies an intense, possessive personal desire on Shechem's part to have Dinah as his wife, but it conspicuously lacks any indication of remorse, repentance, or acknowledgment of the profound wrong he committed. This highlights a self-centered pursuit of desire that prioritizes Shechem's will over Dinah's dignity and consent, rather than a genuine desire for reconciliation or a relationship built on respect and justice. It underscores the Hivite perspective that Shechem's strong desire was a sufficient basis for marriage, despite the violent preceding act.

**Why did Hamor propose marriage after Dinah's defilement?**

Answer: In ancient Near Eastern cultures, marriage was frequently employed as a diplomatic tool to resolve conflicts, forge alliances, and integrate families or tribes, particularly after an act of defilement. From Hamor's perspective as the Hivite prince, proposing marriage for Shechem and Dinah, along with broader intermarriage between their peoples ([Genesis 34:9-10](/genesis/34-9-10 "Hamor's Broader Proposal")), was likely seen as a pragmatic and honorable way to rectify the situation, prevent further conflict, and absorb Jacob's prosperous family into their society. It was a common diplomatic strategy to "cover" the offense and secure a beneficial alliance, though in this case, it profoundly failed to account for the deep moral and spiritual offense felt by Jacob's family, whose values were rooted in a different understanding of purity and honor.

### CHRIST-CENTERED FULFILLMENT
While [Genesis 34:8](/genesis/34-8 "Hamor's Proposal") depicts a broken world grappling with sin, violence, and inadequate human attempts at reconciliation, it implicitly points to the ultimate need for Christ. Hamor's self-serving "solution" of marriage, which attempts to legitimize a violent act and secure an alliance, stands in stark contrast to the perfect love and justice embodied by Jesus Christ. The "longing" of Shechem, born of selfish desire and leading to violation, is utterly antithetical to the selfless, covenantal love of Christ for His bride, the Church. In Christ, true reconciliation is not achieved through pragmatic alliances or the covering over of sin with superficial solutions, but through genuine repentance and the atoning sacrifice that addresses the root of sin and restores broken relationships. Jesus is the ultimate Bridegroom who, unlike Shechem, did not take by force but gave Himself up for His Church ([Ephesians 5:25-27](/ephesians/5-25-27 "Christ Loves the Church")), purifying her and presenting her to Himself as holy and blameless. He is the one who truly honors and dignifies humanity, offering a way for genuine forgiveness and new life that transcends the flawed and self-interested dealings of fallen humanity, ultimately bringing about the perfect, pure, and eternal union of His people with God through His selfless love and righteous sacrifice ([Revelation 19:7-9](/revelation/19-7-9 "The Marriage Supper of the Lamb")).

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 Kings 11:2

Of the nations [concerning] which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: [for] surely they will turn away your heart after their gods: Solomon clave unto these in love.

Psalms 63:1

¶ A Psalm of David, when he was in the wilderness of Judah. O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;

Psalms 84:2

My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

Genesis 34:3

And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

Psalms 119:20

¶ My soul breaketh for the longing [that it hath] unto thy judgments at all times.