Genesis 34:2 kjv

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Genesis 34:2 nkjv

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her and lay with her, and violated her.

Genesis 34:2 niv

When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and raped her.

Genesis 34:2 esv

And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her.

Genesis 34:2 nlt

But when the local prince, Shechem son of Hamor the Hivite, saw Dinah, he seized her and raped her.

Genesis 34 verses

Genesis 34 2 Meaning

Genesis 34:2 details the precise nature of the transgression committed against Dinah, Jacob’s daughter. It states that Shechem, son of Hamor the Hivite and prince of the land, forcibly seized Dinah, lay with her, and sexually humiliated or violated her. This verse vividly portrays an act of violence, highlighting the perpetrator's identity and high status, and the profound dishonor inflicted upon Dinah.

Genesis 34 2 Context

Genesis chapter 34 begins by describing Dinah, Jacob’s daughter, venturing out from her family's temporary encampment near the city of Shechem to interact with the local women of the land (Gen 34:1). This seemingly innocuous act sets the stage for the traumatic events that follow. Her exposure to the broader Canaanite culture, apart from the patriarchal protection of her family, leads to the pivotal incident in verse 2. The surrounding verses detail Shechem’s desire for Dinah, the deceptive demands made by Jacob’s sons (Simeon and Levi) regarding circumcision for intermarriage, and their brutal retaliation against the male inhabitants of Shechem for the dishonor inflicted upon their sister. Historically, this event took place after Jacob’s return from Paddan-Aram and settling in the vicinity of Shechem, positioning the burgeoning Israelite family within a foreign Canaanite environment. This context highlights the clash between patriarchal Israelite customs emphasizing family honor and virginity, and the often more predatory or indifferent customs of surrounding cultures.

Genesis 34 2 Word analysis

• And when Shechem (וַיַּרְא אֹתָהּ שְׁכֶם - Va-yar’ otah Shekhem):
  • Shechem (שְׁכֶם): This name is both for the individual and the city. It means "shoulder" or "back," implying strength or a central point. His name being the same as the city emphasizes his identification with its power and prominence.
  • Saw her (וַיַּרְא אֹתָהּ): The verb ra'ah means "to see." This initial action implies intent and visual apprehension, moving beyond casual observation to predatory assessment. It marks the first step in his pursuit of her.
• the son of Hamor the Hivite (בֶּן-חֲמוֹר הַחִוִּי - ben-Hamor ha-Ḥivvi):
  • Hamor (חֲמוֹר): Means "donkey." In a patriarchal society, identifying a person by their father's name signifies lineage and family reputation. The name "donkey" could subtly hint at a brutish or stubborn nature, fitting with the characterization later.
  • Hivite (הַחִוִּי): One of the Canaanite peoples inhabiting the land of Canaan before the Israelites. The Hivites are mentioned throughout the Torah (Gen 10:17, Exod 3:8). This tribal affiliation identifies Shechem as distinct from the lineage of Abraham and carries implications of their pagan and unholy practices from an Israelite perspective.
• the prince of the country (נְשִׂיא הָאָרֶץ - nesi ha-’arets):
  • Prince (נְשִׂיא): Nasi denotes a chieftain, leader, or head, signifying significant authority and social standing within the local governance.
  • Of the country (הָאָרֶץ): Refers specifically to the land/territory controlled by Shechem's father, Hamor. Shechem's status as "prince" means he possessed power and influence, making his act even more egregious as it was an abuse of authority.
• he took her (וַיִּקַּח אֹתָהּ - va-yiqqaḥ otah):
  • Took her (laqaḥ): The verb laqaḥ means "to take," "to seize," "to acquire." While it can refer to taking a wife in a legitimate marriage, in this context, especially when followed by "lay with her" and "humbled her," it implies an aggressive, non-consensual taking or abduction, a seizure by force rather than persuasion or customary betrothal. This sets the stage for the violent nature of the act.
• and lay with her (וַיִּשְׁכַּב אֹתָהּ - va-yishkav otah):
  • Lay with her (shakhāv): This verb explicitly denotes sexual intercourse. In the biblical narrative, it is a direct statement of the physical act. When coupled with the preceding "took her" and following "humbled her," it unmistakably describes a non-consensual act of sexual violence.
• and humbled her (וַיְעַנֶּהָ׃ - va-y’annehā):
  • Humbled her (‘anāh): This is the most crucial verb in the verse, denoting a severe defilement. It means "to afflict," "to oppress," "to violate," "to humble," "to debase." In the context of sexual relations, particularly concerning a virgin, this verb consistently implies rape, sexual violence, or grievous sexual assault, causing profound shame, loss of honor, and injury (e.g., Deut 22:24, 2 Sam 13:12). It emphasizes not merely the physical act but its devastating impact on Dinah’s dignity, status, and purity, a grave transgression in an honor-shame society.

Words-group Analysis:

• "Shechem the son of Hamor the Hivite, the prince of the country": This complete identification emphasizes the perpetrator's significant social standing and ethnic identity. His position as a "prince" meant his actions held political and societal weight, transforming the individual crime into an insult against Jacob's family and clan honor. It also immediately frames the event as a cultural clash between the nomadic Israelites and the settled Canaanites, particularly a Hivite leader.
• "he took her, and lay with her, and humbled her": This three-part verbal sequence describes the progression of the violent act: abduction/seizure (took), physical penetration (lay with), and the resultant violation/defilement (humbled). The use of the same grammatical structure (waw-consecutive + verb) for each action conveys a swift, determined, and continuous process of assault, leaving no doubt about the forceful and dishonoring nature of what transpired. The emphasis on "humbled her" underscores the victim's experience and the severe moral breach from a divine and family perspective, going beyond just the physical act to the profound injury of dignity and purity.

Genesis 34 2 Bonus section

• The lack of Dinah's direct voice or perspective after the initial verse in Genesis 34 is notable. The narrative focuses instead on the men—Shechem's desire, Hamor's negotiations, and Jacob's sons' reactions and actions. This literary choice reflects the societal context where women's experiences of trauma were often subsumed within the broader male-centric concerns of family honor and inter-group relations, though her 'humiliation' ( ענה) makes her violation central to the unfolding drama.
• The incident highlights the distinct ethical code that was emerging for the patriarchs. Unlike the casual sexual practices that seemed prevalent among the Canaanites (as portrayed by Shechem's action and his father's immediate suggestion of intermarriage as if the rape was merely a pre-marital slip), the Genesis narrative, in condemning the act, underscores values of virginity, sexual integrity, and purity that would later be codified in the Mosaic Law (e.g., Deut 22:28-29 on sexual assault against an unbetrothed virgin leading to forced marriage and fine, contrasted with the capital punishment for a betrothed woman in Deut 22:23-24). Shechem's violation, therefore, serves as an implicit indictment of Canaanite moral corruption.
• This verse is foundational to understanding the character development of Simeon and Levi. Their subsequent brutal actions in avenging Dinah, while framed as righteous indignation for a severe transgression, are later condemned by Jacob as excessive and self-willed violence in Genesis 49:5-7, affecting their tribal inheritances. The rape of Dinah sparks a conflict whose ramifications extend generations.

Genesis 34 2 Commentary

Genesis 34:2 is a stark depiction of sexual violence and abuse of power. Shechem, a figure of authority in the land, commits a severe act of injustice against Dinah. The sequence of actions—seeing, taking, lying with, and humbling—delivers a concise yet powerful narrative of a forceful violation. The Hebrew term ‘anāh is vital here, signaling not merely a sexual encounter but a profound act of debasement and defilement that brings immense shame and spiritual impurity. This verse lays the groundwork for the ensuing chain of events: Jacob's family's shock, the brothers' cunning deception, and their subsequent vengeful slaughter of the male inhabitants of Shechem. It highlights the biblical understanding of sexual purity and the sanctity of individuals, particularly virgins, within the framework of family honor and covenant standards. Shechem's high status ironically exacerbates the crime, turning it into a grave insult that transcends personal grievance to become a matter of inter-clan and ethical conflict, foreshadowing later divine judgment against Canaanite immorality.