Shechem’s offer illustrates how misdirected hearts often seek to solve spiritual failings with earthly transactions.
In “Ask 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.” (v.12) we see Shechem, the son of Hamor, appealing to Jacob and his sons to arrange a marriage with Dinah. This moment occurs in the land of Canaan, specifically near the city of Shechem, which was located in a valley between Mount Ebal and Mount Gerizim. Around the early second millennium BC (potentially near 1900-1800 BC), Jacob’s family was settling in this region after returning from Paddan-aram, placing these events in a period when God’s covenant promises to Abraham’s descendants were still being established. Shechem’s plea reveals a focus on his own longing rather than any genuine respect for Dinah’s well-being.
The phrase “Ask me ever so much bridal payment and gift” (v.12) indicates Shechem’s willingness to give anything required to secure the arrangement. In the ancient Near East, a bride price was customary and served as compensation or a sign of goodwill toward the bride’s household. Yet Shechem’s seemingly generous offer must be understood in the context of his earlier wrongdoing toward Dinah (Genesis 34:2). His outward show of magnanimity does not address the deeper violation, nor does it exhibit the repentance or humility hinted at elsewhere in Scripture when there is contrition for wrongdoing (Psalm 51:17). Instead, his fixation on a financial agreement highlights a worldly view of marriage that treats Dinah more as a commodity than a covenant partner.
When Shechem states “but give me the girl in marriage” (v.12), the language lays bare his desperation to legitimize his actions and secure Dinah as his wife at all costs. This appeal contrasts with God’s design for marriage, later underscored by Jesus urging righteousness and equitable treatment of others (Matthew 7:12). Historically, Jacob’s family line was integral to the unfolding of God’s redemptive plan leading to Christ (Galatians 3:16). Yet here, we see mankind’s flawed grasp of relationships, overshadowed by personal desires, setting the stage for the deception and violence that ensues in the narrative (Genesis 34:13-31).
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Genesis 34:12 meaning
In “Ask 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.” (v.12) we see Shechem, the son of Hamor, appealing to Jacob and his sons to arrange a marriage with Dinah. This moment occurs in the land of Canaan, specifically near the city of Shechem, which was located in a valley between Mount Ebal and Mount Gerizim. Around the early second millennium BC (potentially near 1900-1800 BC), Jacob’s family was settling in this region after returning from Paddan-aram, placing these events in a period when God’s covenant promises to Abraham’s descendants were still being established. Shechem’s plea reveals a focus on his own longing rather than any genuine respect for Dinah’s well-being.
The phrase “Ask me ever so much bridal payment and gift” (v.12) indicates Shechem’s willingness to give anything required to secure the arrangement. In the ancient Near East, a bride price was customary and served as compensation or a sign of goodwill toward the bride’s household. Yet Shechem’s seemingly generous offer must be understood in the context of his earlier wrongdoing toward Dinah (Genesis 34:2). His outward show of magnanimity does not address the deeper violation, nor does it exhibit the repentance or humility hinted at elsewhere in Scripture when there is contrition for wrongdoing (Psalm 51:17). Instead, his fixation on a financial agreement highlights a worldly view of marriage that treats Dinah more as a commodity than a covenant partner.
When Shechem states “but give me the girl in marriage” (v.12), the language lays bare his desperation to legitimize his actions and secure Dinah as his wife at all costs. This appeal contrasts with God’s design for marriage, later underscored by Jesus urging righteousness and equitable treatment of others (Matthew 7:12). Historically, Jacob’s family line was integral to the unfolding of God’s redemptive plan leading to Christ (Galatians 3:16). Yet here, we see mankind’s flawed grasp of relationships, overshadowed by personal desires, setting the stage for the deception and violence that ensues in the narrative (Genesis 34:13-31).