Genesis 34 17

Genesis 34:17 kjv

But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

Genesis 34:17 nkjv

But if you will not heed us and be circumcised, then we will take our daughter and be gone."

Genesis 34:17 niv

But if you will not agree to be circumcised, we'll take our sister and go."

Genesis 34:17 esv

But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone."

Genesis 34:17 nlt

But if you don't agree to be circumcised, we will take her and be on our way."

Genesis 34 verses

Genesis 34 17 meaning

This verse states the deceptive ultimatum given by Jacob's sons to Shechem and Hamor: if the men of Shechem refuse to undergo circumcision, then Jacob's family will withdraw Dinah, reject any intermarriage, and depart from their land. It outwardly presents a firm condition for remaining, while concealing the true malicious intent behind the demand for circumcision, which was a strategic ploy for vengeance.

Genesis 34 17 Context

Genesis chapter 34 describes a pivotal and dark event in the life of Jacob's family, occurring after their return to the land of Canaan. Dinah, Jacob and Leah's daughter, went out to see the women of the land and was violently defiled by Shechem, the son of Hamor, the Hivite prince of the land. Shechem then fell in love with Dinah and wanted to marry her. Hamor, his father, approached Jacob to formalize the marriage and proposed intermarriage between their peoples, seeing an opportunity for alliance and prosperity. In response, Jacob's sons, especially Simeon and Levi, were enraged by the dishonor brought upon their sister and their family's honor in Israel. While outwardly expressing concern for their sister and religious purity, their true motive was deep-seated anger and a desire for vengeance. Verse 17 represents the conclusion of their deceptive negotiation: the false ultimatum given to the Shechemites that would seemingly allow Jacob's family to leave in peace if their condition wasn't met, while secretly enabling their violent scheme if it was accepted. This sets the stage for the tragic massacre that follows, executed by Simeon and Levi, demonstrating the terrible consequences of misusing sacred covenant signs for personal vendetta.

Genesis 34 17 Word analysis

• But if: (וְאִם-לֹא - və’im-lo')

  • וְ (wə): A conjunction, "and," but often used to introduce a contrasting or consequential clause, here rendered "but." It marks a shift to the condition.
  • אִם-לֹא (’im-lo’): This phrase signifies a strong negative conditional, "if not" or "but if... not." It sets up a clear alternative outcome. Its significance lies in presenting a seemingly firm rejection of their terms, thereby outwardly giving the Shechemites a choice, while concealing a deeper, more malicious intent regardless of the choice.

• you will not listen: (תִּשְׁמְעוּ - tishmə‘u)

  • From the Hebrew verb שָׁמַע (shama‘), which means "to hear," "to listen," and crucially, "to obey" or "to heed."
  • Its use here implies not just hearing the proposal, but refusing to comply with or assent to their specific condition. This highlights the perceived lack of adherence to what the sons presented as their family's requirement.

• to us: (אֵלֵינוּ - ’êlênû)

  • Refers to Jacob's sons, primarily Simeon and Levi, who are acting as spokesmen and decision-makers on behalf of their family regarding Dinah's situation. This emphasizes their unified, albeit deceptive, stance.

• to be circumcised: (לְהִמֹּל - ləhimmol)

  • This is a significant term. It is a infinitive construct, passive form (Niphal infinitive construct) of the verb מוּל (mul), meaning "to circumcise."
  • The passive form "to be circumcised" correctly reflects that it is an action to be undergone by the Shechemite men.
  • This condition is the central point of deception. Circumcision was the sacred sign of the Abrahamic covenant (Gen 17:10-14), marking God's chosen people and their covenant faithfulness. Here, it is profaned and twisted into a tool for manipulation and violence. Its inclusion reveals the sons' hypocritical use of religious identity for base revenge, presenting it as a righteous boundary, but actually as a vulnerability.

• then we will take: (וְלָקַחְנוּ - wəlaqaḥnu)

  • וְ (wə): "and" or "then," indicating a direct consequence.
  • From the verb לָקַח (laqach), "to take," "to fetch." It indicates the action of reclaiming or retrieving Dinah. This part of the ultimatum sounds like a peaceful withdrawal.

• our daughter: (אֶת-בִּתֵּנוּ - ’et-bittenû)

  • Specifically refers to Dinah. This emphasizes their parental/familial claim over her, despite her prior defilement. It frames the negotiation around her honor and fate.

• and go: (וְהָלַכְנוּ - wəhalakhnu)

  • From the verb הָלַךְ (halakh), "to walk," "to go." It completes the ultimatum's false facade of a non-violent exit if their terms were not met. This departure would seem like a dignified choice if their demand for circumcision was refused, whereas the preceding verses indicate they secretly wanted the Shechemites to accept.

Words-group by words-group analysis:

• "But if you will not listen to us to be circumcised,": This entire phrase establishes the condition for the Jacobite family's supposed "refusal" of the proposed union. It frames their non-compliance in terms of failing to adopt their sacred mark. The deceptive cunning lies in demanding an irreversible physical act that would simultaneously signify assimilation and make them vulnerable, all under the guise of religious purity and integration.

• "then we will take our daughter and go.": This concluding clause is the overt threat or consequence. It presents a simple, seemingly peaceable alternative: if circumcision is refused, they will just depart. This "going" would outwardly resolve the conflict without violence, completely obscuring their murderous plot if the Shechemites did agree to circumcision. This creates a stark contrast between their spoken words of negotiation and their unspoken, malevolent intentions. It highlights the deeply deceptive nature of Simeon and Levi's plan.

Genesis 34 17 Bonus section

The narrative surrounding Genesis 34:17 also serves as a subtle polemic. In the ancient Near East, intermarriage and alliances were common ways to secure peace and expand influence. The Shechemites desired the riches and power of Jacob's clan (Gen 34:23). The insistence on circumcision here subverts this expected cultural negotiation. It turns a gesture of assimilation (Shechem becoming like Israel) into a mechanism for the ruthless destruction of an entire city, revealing the depths of human sin and the misuse of spiritual symbols. The fact that this deceptive plan ultimately resulted in severe consequences for Simeon and Levi and dishonor to Jacob highlights the Biblical principle that God judges not only the actions but also the hidden intentions and methods, especially when religious symbols are profaned for unholy purposes. This event showcases a pivotal instance where a divinely ordained ritual was severely corrupted for human evil.

Genesis 34 17 Commentary

Genesis 34:17 serves as the deceptive climax of the negotiation between Jacob's sons and the Shechemites. The sons' words are crafted to appear as a principled stance based on their religious identity – specifically, the covenant of circumcision given by God to Abraham. They insist that for any integration or intermarriage to occur, the Shechemites must first adopt this sacred mark, thereby becoming "like us" (Gen 34:15).

However, as revealed by their subsequent actions, this demand for circumcision was a heinous betrayal and a perversion of a divine institution. Instead of being a path to covenant blessing or true communion, it was a ruse to incapacitate the Shechemite men. The pretense of "taking our daughter and going" if their terms were not met was part of the elaborate deception, offering a peaceful resolution while harboring a plan for ruthless vengeance should the Shechemites accept.

This verse therefore powerfully underscores the destructive potential of religious pretense and hypocrisy. The sacred sign of circumcision, meant to symbolize purity and covenant relationship with God, was here desecrated and exploited for an act of violent retribution, violating the very spirit of love and justice inherent in God's covenant. The narrative ultimately critiques those who use sacred acts as tools for personal gain or malice, demonstrating that outward observance without inward righteousness is abhorrent in God's eyes. This foreshadows Jacob's later curse on Simeon and Levi (Gen 49:5-7) for their cruel and violent deeds stemming from this very event.