Genesis 34:11 kjv

And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

Genesis 34:11 nkjv

Then Shechem said to her father and her brothers, "Let me find favor in your eyes, and whatever you say to me I will give.

Genesis 34:11 niv

Then Shechem said to Dinah's father and brothers, "Let me find favor in your eyes, and I will give you whatever you ask.

Genesis 34:11 esv

Shechem also said to her father and to her brothers, "Let me find favor in your eyes, and whatever you say to me I will give.

Genesis 34:11 nlt

Then Shechem himself spoke to Dinah's father and brothers. "Please be kind to me, and let me marry her," he begged. "I will give you whatever you ask.

Genesis 34 verses

Genesis 34 11 Meaning

Genesis 34:11 records Hamor's plea to Jacob and his sons following the defilement of Dinah by Shechem. He communicates Shechem's strong desire, described as his "soul longing," for Dinah, appealing to them to consent to their marriage. This verse is the formal request for reconciliation through marriage, presented by the city's leader.

Genesis 34 11 Context

Genesis chapter 34 details a critical and violent episode concerning Dinah, Jacob's only daughter mentioned directly. While Jacob had settled near Shechem (Gen 33:18), Dinah went out "to see the daughters of the land" (Gen 34:1) and was subsequently seized and defiled by Shechem, the son of Hamor, the Hivite ruler of the land. After this violent act, Shechem "loved" Dinah and earnestly desired her for his wife (Gen 34:3). He compelled his father, Hamor, to facilitate the marriage. News reached Jacob, and he kept silent until his sons returned. The verse (34:11) captures Hamor's direct appeal to Jacob and his sons after Jacob's sons had heard about the defilement (Gen 34:7). Hamor, likely hoping to avert conflict and integrate Jacob's prosperous family into his city, presented Shechem's strong desire and the proposal of marriage. This proposal, however, set the stage for the deceptive and brutal retaliation orchestrated by Simeon and Levi, Dinah's full brothers.

Genesis 34 11 Word analysis

• And Hamor spoke: The verb for "spoke" (וַיְדַבֵּר, vayĕdabēr) is an intensive form (Piel stem), suggesting deliberate, earnest, or authoritative speech. Hamor is the respected ruler, giving gravity to his proposition. His name, Hamôr (חֲמוֹר), means "donkey," which can symbolically represent burdens, strength, or stubbornness—qualities potentially reflective of his role in this negotiation.

• with them: Refers to Jacob and his sons collectively, as the family patriarch and his male descendants held the authority and honor to negotiate.

• saying: Introduces Hamor's direct address, setting out his plea.

• My son Shechem's soul: The term "soul" (נֶפֶשׁ, nephesh) in Hebrew denotes the whole person, their life-breath, inner being, desires, or vital self. It's not merely a fleeting emotion but suggests a deep-seated craving, almost a physical necessity for Shechem.

• longeth for: The verb is châshĕqâh (חָשְׁקָה). This strong verb implies a deep attachment, a fervent longing, a cleaving unto, or delighting in. While it can express genuine love or affection (as used in Deut 7:7 for God's delight in Israel or Ps 91:14 for one's devotion to God), here its application is complex given the preceding violence. It presents Shechem's desire as consuming and urgent, an effort to legitimize his earlier act or indicate deep remorse and desire for atonement through marriage. Scholars often debate whether this "longing" was genuine remorseful love or merely intense infatuation/possession, attempting to gain social acceptance for what he had done.

• your daughter: Explicitly identifies Dinah, underscoring her identity within Jacob's family and the specific target of Shechem's desire.

• I pray you give her him to wife: A direct and polite (implied by "I pray") request for marriage. This proposes a contractual arrangement to normalize the situation, seeking to incorporate Dinah and, by extension, Jacob's powerful family into Shechem's community.

• Words-group by words-group analysis:

  • "And Hamor spoke with them": Establishes Hamor's official and direct role as negotiator, speaking on behalf of his son and his city.
  • "My son Shechem's soul longeth for your daughter": This phrase combines the personal depth of "soul" with the intensity of "longeth for." It aims to appeal to the patriarch's sympathy by portraying Shechem's desire as profound and legitimate, even while masking or downplaying the violent context of that desire's genesis.
  • "I pray you give her him to wife": This is the culmination of the appeal, presenting a conventional solution—marriage—to an unconventional and dishonorable problem. It's an offer to normalize a scandalous situation, which, in the cultural context, could sometimes serve as reparation for seduction or rape.

Genesis 34 11 Bonus section

The seemingly polite and earnest tone of Hamor's request stands in stark contrast to the severity of Shechem's actions. This highlights the deep cultural divide between the Hivites and Jacob's family regarding honor, sexual purity, and marriage customs. Hamor views this as a regrettable incident that can be easily rectified through traditional marriage customs and sealed by mutual benefit, potentially overlooking the profound spiritual and moral offense Jacob's family would perceive. Furthermore, Hamor’s name, "Donkey," could ironically hint at a stubbornness in his people's ways, or perhaps a blind allegiance to worldly profit over moral rectitude in this negotiation, which ultimately leads to their destruction. The economic and strategic motivations of the Shechemites, desiring to unite their substance with Jacob’s wealthy household, also underpin this "plea" (Gen 34:9-10).

Genesis 34 11 Commentary

Genesis 34:11 marks a pivotal moment in the narrative. Hamor's address is calculated. He appeals to Jacob and his sons from a position of both authority and supplication. The emphasis on Shechem's "soul longing" (which implies deep love and fervent desire) is a crucial rhetorical device aimed at placating Jacob's family. While Shechem truly had "loved" Dinah after he defiled her (Gen 34:3), this statement attempts to cast a violent act in the light of sincere affection and an honorable desire for marriage. Hamor proposes marriage not merely as compensation but as an entry point for deeper intermarriage and integration between the Hivites and Jacob's flourishing family (as seen in the verses immediately following). This reveals a pragmatic approach to securing alliances and wealth. For Jacob's family, however, the act against Dinah deeply violated their honor, dignity, and their distinct identity as God's chosen people who were not to intermarry with the Canaanites. Hamor’s proposal, therefore, becomes a clash between Hivite societal norms (where perhaps such forced unions could be rectified by marriage) and the covenant principles and family honor of Jacob's household, setting the stage for tragic deceit and violence.