Genesis 34:10 kjv

And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

Genesis 34:10 nkjv

So you shall dwell with us, and the land shall be before you. Dwell and trade in it, and acquire possessions for yourselves in it."

Genesis 34:10 niv

You can settle among us; the land is open to you. Live in it, trade in it, and acquire property in it."

Genesis 34:10 esv

You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it."

Genesis 34:10 nlt

And you may live among us; the land is open to you! Settle here and trade with us. And feel free to buy property in the area."

Genesis 34 verses

Genesis 34 10 Meaning

Genesis 34:10 records the proposal of Hamor, a Hivite leader, to Jacob and his sons following the defilement of Dinah by Shechem, Hamor's son. Hamor offers Jacob's family the opportunity for complete integration and assimilation into their society. This includes unrestricted freedom to settle, acquire property, and engage in profitable commerce throughout the land controlled by Hamor's people, implying a life of stability and prosperity within their jurisdiction, even offering intermarriage as stated in the surrounding verses.

Genesis 34 10 Context

Genesis chapter 34 details a significant crisis for Jacob's family in the land of Canaan. Following their departure from Paddan-Aram and brief settlements, they arrived near the city of Shechem. Dinah, Jacob's daughter, went out to see the women of the land and was seized and defiled by Shechem, the son of Hamor, the Hivite chieftain of the region. Out of a mixture of desire and cultural custom, Shechem confessed his love for Dinah and sought her as his wife, with his father Hamor acting as the primary negotiator. Hamor's proposition in verse 10 is part of his larger offer (including marriage and intermarriage outlined in the surrounding verses), designed to fully integrate Jacob's prosperous clan into their community for mutual economic and numerical benefit. The proposal appears generous but contrasts sharply with God's earlier promises to Abraham and Jacob concerning a separate people inheriting the land. This offer ultimately sets the stage for the deceptive and violent retaliation of Dinah's brothers, Simeon and Levi, who demand circumcision as a precondition, then slaughter all the men of Shechem.

Historically, this interaction reflects typical ancient Near Eastern practices of diplomatic alliances, intermarriage for power and security, and negotiations over land rights. However, for Jacob's family, it represents a theological dilemma: compromise with Canaanite culture versus maintaining their distinct identity as the covenant people of God.

Genesis 34 10 Word analysis

• You may dwell among us (תֵּשְׁב֞וּ אִתָּ֗נוּ - teshvu ittānu):

  • תֵּשְׁב֞וּ (teshvu): The Hebrew verb comes from yashab (יָשַׁב), meaning "to sit," "to settle," "to dwell," or "to inhabit." Here, it's plural imperative, indicating an open invitation for Jacob's entire family to reside. It suggests permission for permanent residency and full integration.
  • אִתָּ֗נוּ (ittānu): "Among us" or "with us." This emphasizes not just residing in the land, but living among Hamor's people, implying a sharing of life, culture, and social interaction, which could lead to assimilation. This contrasts with the concept of a chosen, separate people.

• and the land shall be before you (וְהָאָ֨רֶץ֙ לִפְנֵיכֶ֣ם תִּהְיֶ֔ה - wəhā’āreṣ lifnēḵem tihye):

  • וְהָאָ֨רֶץ֙ (wəhā’āreṣ): "And the land." Eretz (אֶרֶץ) denotes a specific territory, country, or ground. For Israel, "the land" always had special theological significance as God's promised inheritance. Here, it is the Canaanite land being offered by its current occupants.
  • לִפְנֵיכֶ֣ם תִּהְיֶ֔ה (lifnēḵem tihye): "Before you it shall be" or "it will be at your disposal." This phrase signifies open access, availability, and an absence of restriction regarding settlement anywhere within their territory. It presents the land as an opportunity for unhindered movement and choice of dwelling, contrasting with God's specified allocation of land to His people later.

• dwell and trade in it (שְׁב֖וּ וְסַחֲר֣וּ בָ֑הּ - šəḇū wəsaḥarū ḇāh):

  • שְׁב֖וּ (šəḇū): Reiterates "dwell" (yashab), strengthening the offer of residence. The repetition emphasizes permanence and peace.
  • וְסַחֲר֣וּ בָ֑הּ (wəsaḥarū ḇāh): "And trade in it." The verb comes from sachar (סַחַר), meaning "to traffic," "to trade," "to journey for merchandise." This highlights the economic dimension of the offer – full rights to engage in commerce, signifying economic prosperity and integration into the local economy. For Hamor, this implied benefit for his own people too, likely anticipating increased trade and perhaps tax revenue from Jacob's wealth.

• and acquire possessions in it (וְהֵאָחֲז֖וּ בָּֽהּ׃ - wəhē’āḥăzū bāh):

  • וְהֵאָחֲז֖וּ בָּֽהּ׃ (wəhē’āḥăzū bāh): "And establish yourselves (or take hold of property) in it." The verb achaz (אָחַז) in the Niphal (reflexive passive) means "to be taken possession of," or in this Hithpael-like usage "to take strong hold for oneself," "to gain possession," "to establish oneself firmly." It goes beyond simply trading to gaining a firm foothold, acquiring lasting property (like houses, land plots, flocks), and effectively putting down roots. This suggests permanent economic establishment and the ability to pass on wealth. This again contrasts with the divine promise of the entire land as their possession, not merely being allowed to acquire holdings in someone else's.

• Words-group analysis:

  • The entire phrase conveys a comprehensive offer of full assimilation and economic opportunity, painting an attractive picture of peaceful coexistence and material gain. It reflects a purely pragmatic and worldly perspective, valuing alliances and economic growth above spiritual distinctiveness or covenant identity.
  • The repetition of the verb "dwell" (שְׁב֖וּ... תֵּשְׁב֞וּ) underscores the main invitation – to settle permanently, not just pass through.
  • The progression from "dwell" to "trade" and "acquire possessions" shows an escalating level of integration, from simply living there to actively building wealth and putting down lasting roots. This suggests a desire by Hamor for Jacob's wealth and skills to become ingrained in their society for mutual benefit.

Genesis 34 10 Bonus section

The seemingly innocent phrase "dwell and trade" hides a profound spiritual battle. The core tension for Jacob's family throughout Genesis is living as sojourners and foreigners in the promised land, awaiting God's fulfillment, while constantly facing the temptation to settle down, assimilate, and adopt the ways of the land's inhabitants. Hamor's offer of economic ease and full integration directly contradicts the spirit of pilgrimage and separation that characterized Abraham, Isaac, and Jacob's walk of faith. For the biblical reader, this foreshadows Israel's future struggles in Canaan with idolatry and assimilation, serving as a cautionary tale against compromising their unique identity and calling for worldly gain or convenience. It sets a precedent for understanding the continuous call for God's people to be in the world but not of it, distinguishing between being guests and becoming completely absorbed into the host culture's values and practices.

Genesis 34 10 Commentary

Hamor's words in Genesis 34:10 represent a cunning and materialistic proposition disguised as hospitality. On the surface, the offer of unrestricted dwelling, trade, and property acquisition seems generous and appealing, particularly after a traumatic event. However, for Jacob and his family, it posed a profound spiritual danger. The call to "dwell among us" and "acquire possessions in it" directly challenged God's distinct call to Abraham and his descendants to be a separate people, set apart to inherit their own promised land (Gen 12, 13, 15, 28). Hamor's proposal implies full assimilation, intermarriage, and entanglement with Canaanite society, a course consistently warned against in Mosaic Law (Exod 34:15-16, Deut 7:1-6). The Shechemites, and Hamor particularly, saw Jacob's clan as a valuable asset for their own economic and political strength (as stated later in v. 23: "Will not their livestock, their property, and all their animals be ours?"). Their "peaceful" overtures were a means to an end, a pragmatic attempt to absorb Jacob's wealth and numbers. This illustrates the worldly temptation to trade divine promises for immediate worldly comfort and material prosperity, highlighting the enduring tension between covenant faithfulness and the allure of cultural compromise. While Hamor envisioned an increase of wealth and stability, the underlying deceit of Jacob's sons, stemming from a misapplied understanding of their distinctiveness, would lead to violent repercussions rather than peaceful integration.