the same as חֲמוֹר; donkey; Chamor, a Canaanite; Hamor.
Transliteration:Chămôwr
Pronunciation:kham-ore'
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### Core Meaning & Semantic Range
The Hebrew term `{{H2544}}`, "חֲמוֹר" (Chămôwr), functions primarily as a proper noun in the biblical text. It designates a specific individual: Hamor, the Hivite (or Canaanite, depending on the broader classification) prince of Shechem. While the immediate Strong's definition links it to the common noun "donkey," this specific entry, `{{H2544}}`, refers to the personal name. Its etymological root is indeed the common noun `{{H2543}}`, also "חֲמוֹר" (chamor), meaning "donkey." The naming convention of individuals after animals was not uncommon in the ancient Near East, potentially reflecting characteristics, tribal affiliations, or even a totemistic connection. For Hamor, the prince, the name's origin might subtly evoke ideas of strength, burden-bearing, or perhaps a reddish-brown complexion, though such interpretations remain speculative regarding the personal name itself. The semantic range of `{{H2544}}` is thus narrowly confined to this particular historical figure and his role in the patriarchal narratives.
### Biblical Occurrences & Contextual Analysis
The occurrences of `{{H2544}}` are concentrated almost exclusively within the narrative of Dinah, Jacob's daughter, and the subsequent events in Shechem, found in Genesis chapter 34. Hamor is consistently identified as "Hamor the Hivite, the father of Shechem" ([[Genesis 34:2]], [[Genesis 34:4]], [[Genesis 34:6]], [[Genesis 34:8]], [[Genesis 34:13]], [[Genesis 34:20]], [[Genesis 34:24]]). He plays a pivotal role as the patriarch and chief negotiator for the city of Shechem after his son, also named Shechem, violates Dinah.
Hamor's actions reveal his character and the cultural norms of his time. He approaches Jacob and his sons with a proposal for intermarriage and economic integration, seeking to legitimize his son's actions and bring prosperity to his people by incorporating Jacob's wealthy family ([[Genesis 34:8-10]]). His earnestness in pursuing this alliance is evident in his willingness to undergo circumcision, a significant cultural and religious act for the Hivites, to facilitate the union ([[Genesis 34:18-20]]). He successfully persuades the men of his city to undergo circumcision, appealing to their economic interests and the potential for greater wealth ([[Genesis 34:21-23]]). However, his efforts are tragically undermined by the vengeful deception of Simeon and Levi, two of Jacob's sons, who exploit the weakened state of the circumcised men to massacre Hamor, his son Shechem, and all the males of the city ([[Genesis 34:25-26]]).
### Related Words & Concepts
The most direct linguistic relation to `{{H2544}}` is the common noun `{{H2543}}` (חֲמוֹר), meaning "donkey." This etymological link, while not directly impacting the narrative role of the *person* Hamor, provides insight into ancient naming conventions. Beyond the linguistic connection, several key concepts and figures are inextricably linked to the narrative involving Hamor:
* **Shechem:** Both the son of Hamor (who violated Dinah) and the city over which Hamor ruled. The city of Shechem itself holds significant biblical importance as a place of covenant renewal and Israelite history.
* **Dinah:** Jacob's daughter, whose violation by Shechem precipitates the entire tragic sequence of events.
* **Simeon and Levi:** Two of Jacob's sons, whose violent and deceptive actions against Hamor and his people are central to the narrative's climax.
* **Hivites/Canaanites:** The broader ethnic group to which Hamor and his people belonged, representing the indigenous inhabitants of the land promised to Abraham's descendants.
* **Covenant and Intermarriage:** Hamor's proposal for intermarriage brings to the forefront the complex issues of how God's chosen people were to interact with surrounding nations, particularly concerning marriage and assimilation.
* **Deception and Violence:** The narrative is saturated with these themes, from Shechem's initial act, to the deceptive terms offered by Jacob's sons, to the brutal massacre.
### Theological Significance
The story of Hamor, while brief, is rich in theological implications, serving as a stark and complex moral lesson within the patriarchal narratives.
1. **Consequences of Sin:** The narrative underscores the devastating ripple effects of sin. Shechem's initial act of defilement leads directly to Hamor's attempts at reconciliation, which are then met with the vengeful and disproportionate violence of Simeon and Levi. This chain of events illustrates how unrighteous actions can escalate, leading to widespread suffering and death.
2. **Moral Ambiguity and Human Flaw:** Hamor himself, while seeking a solution that benefits his community, is entangled in a situation born of his son's sin. His efforts to integrate Jacob's family, though seemingly pragmatic, are ultimately undermined by the deceitful and brutal response of Jacob's sons. The narrative does not present a clear hero, but rather a tragic unfolding of human flaws – lust, deception, and uncontrolled rage – even among those associated with God's covenant people.
3. **The Peril of Compromise and Unequal Yoking:** From the perspective of Jacob's family, Hamor's proposal for intermarriage and integration, while seemingly beneficial economically, also represents a potential compromise of their distinct identity as a people set apart by God. While the brothers' response was unrighteous, the narrative implicitly warns against alliances that could dilute the purity of faith or lead to spiritual assimilation with ungodly practices.
4. **Divine Preservation Amidst Human Failure:** Despite the profound moral failures of both the Hivites and Jacob's sons, the narrative ultimately serves to advance the larger story of God's preservation of the covenant line. Jacob's family, though deeply flawed, survives this crisis, albeit with a stain on its conscience, continuing the lineage through which God's promises would eventually be fulfilled. Hamor's fate, along with his city, becomes a somber testament to the dangers of living outside the sphere of God's protective covenant.
### Summary
`{{H2544}}`, "חֲמוֹר" (Chămôwr), is the proper noun identifying Hamor, the Hivite prince of Shechem, whose name likely derives from the common noun for "donkey" (`{{H2543}}`). He is a central figure in the tragic narrative of Dinah in Genesis 34. Following his son Shechem's violation of Dinah, Hamor earnestly seeks to establish a peaceful alliance and intermarriage with Jacob's family, even persuading his people to undergo circumcision. However, his efforts are met with the deceptive and violent retribution of Simeon and Levi, leading to the massacre of Hamor, his son, and all the males of Shechem. The story of Hamor serves as a profound biblical account highlighting the dire consequences of sin, the complexities of human morality, and the challenges faced by God's people in their interactions with surrounding cultures, all within the broader context of God's unfolding covenant plan.
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