And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
Hamor communed with them; with Jacobs sons, to whom Jacob committed the business, being himself oppressed with shame and grief, and fear for his daughter.
Your daughter, the daughter of your family; or he thus speaketh to her brothers, because they transacted all in their fathers name.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8-10. Hamor communed with themTheprince and his son seem at first sight to have acted honestly, andour feelings are enlisted on their side. They betray no jealousy ofthe powerful shepherds; on the contrary, they show every desire toestablish friendly intercourse. But their conduct was unjustifiablein neither expressing regret nor restoring Dinah to her family; andthis great error was the true cause of the negotiations ending in sounhappy a manner.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Hamor communed with them,…. With Jacob and his sons, who came in just at that time:
saying, the soul of my son Shechem longeth for your daughter: the daughter of the family, and the only daughter in it; for her Shechem had a vehement affection, a strong desire to marry her, and could not be satisfied without her:
I pray you, give her him to wife; he not only requests the consent of the parents of the damsel, but of her brothers also, which in those times and countries seems to have been usual to ask and have, see
Ge 24:50.
Fuente: John Gill’s Exposition of the Entire Bible
8. And Hamor communed with them. Though the sons of Jacob were justly incensed, yet their indignation ought to have been appeased, or at least somewhat mitigated, by the great courteousness of Hamor. And if the humanity of Hamor could not reconcile the sons of Jacob to Shechem, the old man himself was indeed worthy of a benignant reception. We see what equitable conditions he offers; he himself was the prince of the city, the sons of Jacob were strangers. Therefore their minds must have been savage beyond measure, not to be inclined to levity. Besides, the suppliant entreaty of Shechem himself deserved this, that they should have granted forgiveness to his fervent love. Therefore, that they remained implacable, is a sign of most cruel pride. What would they have done to enemies who had purposely injured them, when they are not moved by the prayers of him, who, being deceived by blind love, and by the error of incontinence, has injured them without any malicious intention?
Fuente: Calvin’s Complete Commentary
‘And Hamor entered into discussion with them , saying, “The soul of my son Shechem longs after your daughter. I beg you, give her to him to wife. And you make marriages with us. Give your daughters to us, and take our daughters to yourselves. And you will dwell with us, and the land will be before you. Dwell and trade in it, and obtain your possessions in it.” ’
Hamor’s words are addressed directly to Jacob (‘your daughter’ – although ‘your daughter’ might mean a daughter of the tribe as with ‘your daughters’ and ‘our daughters’, compare the brothers’ use in verse 17) but intended to include all the brothers (them). He recognises that great offence has been caused and seeks to defuse the situation by offering very favourable terms. The invitation to become full members of the community might have been welcomed by many semi-nomadic tribes. It would no doubt include having land of their own and a settled future, being absorbed, like Lot was, into the community, although not all semi-nomads would be pleased so to lose their independence.
But from the religious point of view it would have been the end of the covenant and the destruction of what they stood for. Inter-marriage would have introduced the tribe practically to Canaanite religion of the most debased kind, and settling down and being absorbed would have cancelled the covenant.
There are interesting contrasts in the story that unfolds that are psychologically accurate. Hamor and Jacob, the wise patriarchs, concerned to put the matter right as far as possible and reduce the tension, ready to compromise and wishing to settle the matter peaceably. Shechem, still not fully aware of how deeply he has offended. After all it was only a tribal woman and he was offering her a great privilege, and so he was thinking that all could be settled by marriage and a sufficient payment. The brothers, totally unwilling to compromise, believing that a dreadful sacrilege has been committed and determined that at any cost they will have vengeance. These were the constituent members of that meeting. And it was the brothers who took over. Jacob finds himself thrust to one side, but is willing to go along with his sons, not realising their full intentions, and only too relieved that a possible solution can be found.
Meanwhile Dinah is being held in the king’s house (Gen 34:26). This may have been for protection, or because of her distressed state, or possibly to ensure that the marriage went forward. Either way it is clear that hidden pressures are being put on Jacob.
Fuente: Commentary Series on the Bible by Peter Pett
Jos 7:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 34:8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
Ver. 8. And Hamor communed with them. ] A fond father seeks to satisfy the lust of a loose son, whom he should severely have punished; such parents are peremptores potius quam parentes, saith Bernard; like apes, that kill their young with culling them. They show their love as little, as if, by clapping their hands on their children’s mouths, to keep the cold wind from them, they should strangle them to death. A fair hand, here, maketh a foul wound; when correction would be a kind of cure. Severitas tamen non sit tetra, sed tetrica, saith Sidonius. a For, as a cur by trying waxeth fiercer, and as new wine breaketh weak vessels; so too much severity overthroweth, and quite spilleth a tender mind.
a Sidonius, lib, iv. epist. 9.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 34:8-12
8But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter; please give her to him in marriage. 9Intermarry with us; give your daughters to us and take our daughters for yourselves. 10Thus you shall live with us, and the land shall be open before you; live and trade in it and acquire property in it.” 11Shechem also said to her father and to her brothers, “If I find favor in your sight, then I will give whatever you say to me. 12Ask me ever so much bridal payment and gift, and I will give according as you say to me; but give me the girl in marriage.”
Gen 34:8 “with them” This refers to all of Dinah’s brothers and half-brothers. Shechem’s father tries to calm down the anger and sense of violation.
Gen 34:11 shows that Jacob himself is addressed also.
Gen 34:9 “and intermarry with us” This was not the family tradition of Abraham (cf. Gen 24:3) or Isaac (cf. Gen 28:1; Gen 28:8). Jacob is now tested.
Gen 34:10 “the land shall be open before you” This is a Hebrew idiom for free access and travel within the land (cf. Gen 13:9; Gen 20:15).
Notice the number of promises made to Jacob and his family if they will agree to this marriage.
1. “you shall live with us,” Gen 34:10
2. “the land shall be open before you,” Gen 34:10
3. “live and trade in it, Gen 34:10 (“trade” probably means “travel freely within” in this context, cf. Gen 42:34; NJB, but the same root can mean “traders,” cf. Gen 23:16; 1Ki 10:28-29)
4. “acquire property in it,” Gen 34:10
5 “I will give whatever you say to me,” Gen 34:11
6. “ask me ever so much bridal payment and gift,” Gen 34:12
In a sense, become one with us! Jacob should have journeyed to Bethel. He stayed near Shechem (the city) too long. Now violence and pain will be the cost of his delinquent obedience.
Gen 34:12 “bridal payment and gift” This refers to a dowry or a Hebrew mohar (BDB 555). This was not so much a purchasing of the bride, but a compensation for the loss of a helper (cf. Exo 22:16-17; 1Sa 18:25). This dowry was usually kept for the wife in case of the death of the husband or a later need (cf. Gen 31:15 where Laban’s daughters are complaining that he had used the dowry money for himself).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
soul. Hebrew. nephesh. App-13. Figure of speech. Synecdoche (of Part) and Pleonasm, (App-6), to emphasise the intensity of the longing.
Fuente: Companion Bible Notes, Appendices and Graphics
The soul: Gen 34:3, 1Ki 11:2, Psa 63:1, Psa 84:2, Psa 119:20
Reciprocal: Deu 21:11 – desire Ecc 7:9 – anger Joh 4:18 – is not
Fuente: The Treasury of Scripture Knowledge
Gen 34:8. Hamor communed with them Not only with Jacob, but with his sons, to whom Jacob had imprudently referred him. And here we have a particular account of the treaty, in which, it is a shame to say, the Canaanites were more honest than the Israelites.