Genesis 34:16 kjv

Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

Genesis 34:16 nkjv

then we will give our daughters to you, and we will take your daughters to us; and we will dwell with you, and we will become one people.

Genesis 34:16 niv

Then we will give you our daughters and take your daughters for ourselves. We'll settle among you and become one people with you.

Genesis 34:16 esv

Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people.

Genesis 34:16 nlt

then we will give you our daughters, and we'll take your daughters for ourselves. We will live among you and become one people.

Genesis 34 verses

Genesis 34 16 Meaning

Genesis 34:16 presents the deceptive proposal made by Jacob's sons to Hamor and Shechem. This verse outlines a vision of complete familial and societal integration between Jacob's household and the Hivites of Shechem, specifically promising reciprocal marriage arrangements ("we will give our daughters to you, and we will take your daughters for ourselves") and a pledge of permanent communal dwelling ("we will dwell with you"), culminating in their becoming a unified entity ("become one people"). This grand offer, however, was conditional upon the circumcision of every male among the Shechemites and served as a treacherous lure to enable Jacob's sons to exact violent revenge for the defilement of their sister, Dinah. The words signify a pretense of covenant and assimilation that directly contradicted the deeper spiritual calling and distinctiveness intended for Abraham's descendants by God.

Genesis 34 16 Context

Genesis chapter 34 recounts a deeply unsettling event involving Dinah, Jacob's daughter. Shechem, the son of Hamor, the Hivite prince, defiles Dinah (vv. 1-2). Shechem's strong desire to marry Dinah leads his father Hamor to approach Jacob and his sons with a proposal for intermarriage and economic integration between their peoples (vv. 8-10). In response, Jacob's sons, harboring indignation and seeking vengeance for Dinah's honor, craft a cunning and treacherous counter-proposal. They assert that intermarriage is only permissible if all Shechemite males undergo circumcision, thereby implying the Shechemites must conform to a sacred sign of the Israelite covenant (vv. 13-15). Verse 16 serves as the enticing part of this deceptive condition, painting a picture of harmonious cohabitation and amalgamation if the Shechemites accept the demand for circumcision. This offer ultimately culminates in the brutal slaughter of all the Shechemite males by Simeon and Levi, Dinah's full brothers, while they were recovering from the circumcision, followed by the plundering of their city (vv. 25-29). The narrative highlights the intense concern for family honor, the manipulation of sacred rites, and the perilous consequences of unrestrained wrath, challenging Jacob's family's emerging identity and their interaction with surrounding peoples.

Historically and culturally, this narrative is set in the patriarchal period (Bronze Age Canaan). Honor-shame culture dictated that defiling a virgin was a grave offense against her family, warranting strong retribution. While intermarriage was common for forging alliances, Jacob's sons' proposal manipulates the covenantal sign of circumcision. Circumcision was practiced by some peoples in the ancient Near East for various reasons (hygiene, social initiation), but for Abraham's descendants, it was uniquely the sign of their covenant with Yahweh (Gen 17). The sons' polemic here is against a general lack of divine adherence or specific laws related to intermarriage. However, their use of the sacred rite for a violent and deceitful purpose stands in stark contrast to its intended spiritual meaning and God's eventual clear prohibition of such intermarriages to preserve Israel's unique, holy identity (Exod 34:16, Deut 7:3).

Genesis 34 16 Word Analysis

• Then we will give (וְנָתַ֤נּוּ֙ - wə·nā·ṯan·nū): From the root נָתַן (nathan), meaning "to give, place, set." The use of the perfect tense with a waw consecutive (future sense in context) signals a commitment to a future action, painting a picture of a promised outcome. It implies consent and transfer of property (daughters in this context), key to forming alliances.
• our daughters (בְּנֹֽתֵינוּ֙ - bə·nō·ṯê·nū): From בַּת (bat), "daughter." The plural form emphasizes numerous future marital connections, suggesting a widespread integration of their families. This speaks to the depth of the proposed alliance.
• to you (לָכֶ֑ם - lā·ḵem): The second-person masculine plural pronoun. A direct address to the Shechemites, indicating a reciprocal relationship.
• and we will take (וְנִקַּ֥ח - wə·niq·qaḥ): From the root לָקַח (laqach), "to take, receive." Like "we will give," this also uses the perfect tense with a waw consecutive, implying an immediate future action. It signifies the reciprocity and establishment of equality in the marriage arrangements.
• your daughters (בְּנֹֽתֵיכֶ֖ם - bə·nō·ṯê·ḵem): Similar to "our daughters," plural, reinforcing the idea of a comprehensive exchange of women to solidify familial ties between the two groups.
• for ourselves (לָ֣נוּ - lā·nū): First-person plural pronoun. This clarifies that the Shechemite daughters would be taken by Jacob's sons and their kin, indicating ownership and assimilation into their own family lines.
• and we will dwell (וְיָשַׁ֥בְנוּ - wə·yā·šaḇ·nū): From יָשַׁב (yashab), "to sit, dwell, inhabit." The future implication here is of permanent settlement and shared space, moving beyond temporary arrangements to full cohabitation within their territory. It points to long-term peaceful coexistence.
• with you (אִתְּכֶ֖ם - ’it·tə·ḵem): Preposition "with" followed by the second-person masculine plural pronoun. Expresses close companionship and shared living.
• and become (וְהָיִ֛ינוּ - wə·hā·yî·nū): From הָיָה (hayah), "to be, become, exist." This verb signifies a transformative process, pointing towards a new state or identity.
• one people (לְעַ֥ם אֶחָֽד׃ - lə·‘am ’e·ḥāḏ): From עַם (am), "people, nation, kin" and אֶחָד (echad), "one, unified." This phrase articulates the ultimate goal of the proposed arrangement: a complete merger and amalgamation into a single, undivided social and communal unit. This ideal stands in ironic opposition to God's later covenantal commands for Israel to remain a distinct people, separated from the nations.

Word-Groups Analysis:

• "Then we will give our daughters to you, and we will take your daughters for ourselves": This phrase describes a reciprocal exchange of women in marriage, a common practice for forming alliances. It implies mutual consent and the creation of deep familial bonds through generations. It is a formal declaration of intermarriage, setting the stage for communal integration.
• "and we will dwell with you, and become one people": This is the climax of the proposed assimilation. "Dwelling together" indicates cohabitation and shared land, while "become one people" speaks to an amalgamation of their distinct social, political, and cultural identities into a single, unified entity. This goes beyond mere alliance; it suggests complete absorption and loss of prior distinctiveness. The deceit here is profound, as this grand promise of unity is utterly false, masking a brutal intention.

Genesis 34 16 Bonus section

• Manipulated Piety: The most striking aspect of this verse's offer is the perversion of circumcision. Instituted by God as an external sign of an inward covenant relationship (Gen 17), it is here reduced to a tactical ploy for gaining advantage in a bloody scheme. This manipulation highlights a significant theological issue: the misuse of sacred rituals or outward religious observances without a corresponding internal transformation or genuine faith.
• Echo of Disobedience: While Jacob's sons' proposal is a ruse, the idea of "becoming one people" with pagan nations foreshadows the persistent temptation and recurring sin of assimilation that Israel would face throughout its history. This incident stands as an early, stark example of how dangerous a lack of spiritual distinctiveness could be, ironically initiated by the very "founding fathers" of the tribes.
• Leadership Vacuum: Jacob's apparent passivity or delayed reaction (until Gen 34:30) during the sons' planning phase is notable. This incident reveals a nascent leadership void or immaturity among Jacob's family in handling moral and spiritual crises, particularly concerning the distinctiveness and holiness of God's covenant people.
• Seed of Tribal Identity: Though gravely misguided, the strong, unified response of Simeon and Levi regarding their sister's honor shows a potent, if undisciplined, sense of family and tribal identity already at play within Jacob's household, a foreshadowing of the strength and challenges of the future twelve tribes.

Genesis 34 16 Commentary

Genesis 34:16 encapsulates the cunning strategy employed by Jacob's sons to retaliate for their sister's defilement. On the surface, it's an appealing proposal of unity and peace through intermarriage and amalgamation. It aligns with Hamor's desire to incorporate Jacob's wealthy family into his clan for mutual benefit, expanding his people's influence and prosperity. The phrase "become one people" speaks to the ultimate integration, transcending mere political alliance to form a singular socio-cultural identity.

However, the power of this verse lies in its profound duplicity. The sons have no intention of truly integrating; their true motive is bloody revenge. By conditioning this union on circumcision, a sacred sign of the Abrahamic covenant with God (Gen 17), they exploit a deeply significant religious act for a secular and violent end. This twisting of a holy ritual demonstrates a startling lack of reverence and integrity among Jacob's sons, specifically Simeon and Levi, who lead this charge. Their zealous concern for Dinah's honor is understandable, but their method is morally reprehensible, reflecting human wrath and deceit rather than divine justice or wisdom.

This incident also prefigures later divine laws and warnings to Israel against intermarriage and assimilation with the nations around them (Exod 34, Deut 7, Ezra 9, Neh 13). What Jacob's sons falsely offer here—becoming "one people" with non-covenant peoples—is precisely what God would later forbid His chosen nation to do, commanding them to remain distinct and holy unto Him. The tragedy in Shechem serves as an early, stark lesson on the dangers of such an intermingling, albeit one brought about by manipulation rather than a genuine desire for integration from the Israelite side. The actions of Jacob's sons sow discord and taint their burgeoning national identity, prompting Jacob's dismay and fear for their reputation (Gen 34:30).