What number verse is Genesis 34:16 in the Bible?

Genesis 34:16 is the 997th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 34:16 sits at position 997.

Translation

King James Version

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.

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KJV (with Strong's)

Then will we give ^H5414 our daughters ^H1323 unto you, and we will take ^H3947 your daughters ^H1323 to us, and we will dwell ^H3427 with you, and we will become one ^H259 people ^H5971.

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Complete Jewish Bible

Then we'll give our daughters to you, and we'll take your daughters for ourselves, and we'll live with you and become one people.

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Berean Standard Bible

Then we will give you our daughters and take your daughters for ourselves. We will dwell among you and become one people.

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American Standard Version

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.

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World English Bible Messianic

then will we 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.

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Geneva Bible (1599)

Then will we giue our daughters to you, and we will take your daughters to vs, and will dwell with you, and be one people.

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Young's Literal Translation

then we have given our daughters to you, and your daughters we take to ourselves, and we have dwelt with you, and have become one people;

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In the KJVVerse 997 of 31,102

Study This Verse

SUMMARY

Genesis 34:16 records the cunning and deeply deceptive proposal put forth by Jacob's sons, primarily Simeon and Levi, to Hamor and Shechem. Outwardly presented as a generous offer of reciprocal intermarriage and full communal integration—"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"—this proposition was, in truth, a calculated ruse. It served as a precondition for the circumcision of all Hivite males, a strategic maneuver designed to incapacitate the city of Shechem and facilitate the sons' brutal and vengeful reprisal for the defilement of their sister, Dinah.

CONTEXT

Literary Context: Genesis 34:16 is positioned at a critical juncture within the tragic narrative of Dinah's defilement and its violent aftermath. The preceding verses Genesis 34:1-7 detail Shechem's rape of Dinah and the profound anger it ignited in Jacob's sons. Following this, Hamor and Shechem approach Jacob with a sincere proposal for intermarriage and economic integration, expressing a desire for their peoples to become "one" Genesis 34:8-10. Verse 16 presents the sons' response, which, while mirroring the Hivites' language of unity, is revealed in subsequent verses Genesis 34:13-17 to be a malicious condition designed to exploit the Hivites' vulnerability. The narrative culminates in the horrific slaughter of the Shechemites by Simeon and Levi Genesis 34:25-29, followed by Jacob's condemnation of their actions Genesis 34:30-31.
Historical & Cultural Context: In the ancient Near East, intermarriage was a common practice for forging political alliances, securing peace, and integrating disparate groups. A proposal like Hamor's would typically be seen as a genuine attempt at reconciliation and mutual benefit. However, the concept of "honor" was paramount in this culture. Dinah's defilement was not merely a personal offense but a profound dishonor to her entire family and tribe, demanding a response. Circumcision, while a covenant sign for Israel, was also practiced by some other cultures, though often at birth or puberty. The Hivites' willingness to undergo mass circumcision for adult males was an extraordinary concession, indicating their strong desire for alliance and their trust in Jacob's family—a trust that was tragically betrayed. The vulnerability of men during the recovery period from circumcision was well-known, making the sons' plan particularly insidious and effective.
Key Themes: This chapter, and specifically this verse, contributes to several significant themes within Genesis and the broader biblical narrative. It starkly highlights the peril of unchecked human vengeance and the destructive consequences of acting outside of God's justice. The sons' actions demonstrate a profound moral failure and the sinfulness of deception, contrasting sharply with the integrity expected of God's covenant people. The narrative also subtly touches upon the developing theme of Israel's distinct identity and the complexities of intermingling with surrounding pagan nations, a theme that becomes more explicit in later Mosaic law regarding intermarriage Deuteronomy 7:3-4. Furthermore, the story underscores the importance of internal purity and the dangers of outward conformity without inward transformation, as the circumcision, a physical sign, was twisted into a tool for violence rather than a mark of covenant relationship.

EXPOSITION AND ANALYSIS

Key Word Analysis

give (Hebrew, nâthan', H5414): This primitive root means "to give," used with extensive latitude of application including "to put," "to make," or "to bestow." In this context, it refers to the formal act of giving daughters in marriage, a significant social transaction. The sons' use of "give" here is a performative utterance, a feigned act of generosity and alliance that masks their true, malicious intentions.
dwell (Hebrew, yâshab', H3427): This root primarily means "to sit down," but by implication, "to dwell" or "to remain." It signifies establishing a permanent residence, settling, and living together in community. The promise to "dwell with you" suggests a commitment to shared space, resources, and daily life, implying a cessation of hostilities and the establishment of peaceful coexistence. Its deceptive use here highlights the profound betrayal of trust.
one people (Hebrew, ʼechâd_ _ʻam', H259): This phrase combines H259 (ʼechâd), meaning "one" or "united," and H5971 (ʻam), meaning "a people" or "a congregated unit." Together, they signify complete unification and assimilation into a single, cohesive societal body. For the Hivites, this promised a powerful alliance and economic prosperity. For Jacob's sons, however, this culminating phrase was the ultimate deceptive bait, a hollow promise used to disarm their unsuspecting victims and set the stage for their violent retribution. The very concept of "one people" was twisted from a vision of harmony into a tool of destruction.

Verse Breakdown

"Then will we give our daughters unto you,": This initial clause proposes the reciprocal exchange of daughters in marriage. In ancient Near Eastern societies, such an exchange was a foundational method for forging alliances, integrating families, and consolidating power between tribes or peoples. On the surface, it suggests a complete merger of the two groups, signifying trust and a shared future.
"and we will take your daughters to us,": This phrase completes the reciprocal nature of the intermarriage proposal, emphasizing the mutual benefit and commitment implied by such a union. It reinforces the idea of a two-way integration, where both parties contribute to the new, unified social fabric.
"and we will dwell with you,": This clause signifies a willingness to live alongside the Hivites, implying shared territory, resources, and daily life. It speaks to a cessation of hostilities and the establishment of a peaceful, co-existent relationship, suggesting a deep level of integration beyond mere intermarriage.
"and we will become one people.": This culminating phrase, translating the Hebrew v'hayinu l'am echad, is the ultimate expression of unity and assimilation. It emphasizes not merely coexistence but a complete merging of identities and destinies, signifying a singular, unified entity. This promise, for the Hivites, was the attractive vision of a powerful alliance, but for Jacob's sons, it was the calculated pretense that facilitated their brutal vengeance.

Literary Devices

The primary literary device at play in Genesis 34:16 is Irony. The words spoken by Jacob's sons are presented as an offer of peace and unity ("we will become one people"), yet their true intent is malicious and divisive, leading to bloodshed and destruction. This creates a profound dramatic irony, as the audience is aware of the sons' sinister plot while the Hivites remain tragically oblivious. Additionally, there is an element of Foreshadowing, as the deceptive nature of this proposal hints at the violent outcome that will follow. The entire exchange is an elaborate act of Deception, where language of covenant and community is weaponized to achieve vengeful ends.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 34:16, with its chilling display of calculated deceit, serves as a profound theological statement on the destructive nature of human sin, particularly when fueled by unchecked anger and a desire for vengeance. The sons' words of unity and intermarriage are a calculated veil for their murderous intent, demonstrating how treachery, even when born from understandable indignation, is an abomination before God. This act highlights the profound moral failure that can occur when individuals take justice into their own hands, leading to greater sin and suffering rather than true righteousness. It underscores the biblical principle that God alone is the ultimate arbiter of justice, and human vengeance often escalates conflict and brings further dishonor.

REFLECTION AND APPLICATION

This passage serves as a sobering cautionary tale for believers today, emphasizing the critical importance of integrity, the destructive consequences of unchecked anger, and the peril of deceit. It compels us to examine our own motives, particularly when dealing with perceived wrongs or adversaries. While righteous indignation against injustice is valid, resorting to cunning and violence, as Jacob's sons did, invariably leads to greater sin and further sorrow, rather than true resolution or justice. We are called to pursue peace and truth in all our dealings, understanding that true reconciliation and lasting unity cannot be built on a foundation of lies or vengeful acts. Instead, we are to trust God for justice and respond with love and forgiveness, even when wronged, reflecting Christ's example. This narrative reminds us that our means must align with our ends, and that God's character of truth and righteousness must define our actions, even in the face of provocation.

Questions for Reflection

How does this passage challenge my understanding of "justice" and "vengeance" in my own life?
In what situations might I be tempted to use deception, even with seemingly good intentions, and how can I resist this temptation?
How can I cultivate a heart that trusts God for justice rather than seeking to exact my own retribution?

FAQ

Why did Jacob's sons resort to such extreme deception and violence?

Answer: Jacob's sons, particularly Simeon and Levi, were consumed by intense rage and a profound sense of dishonor over the defilement of their sister Dinah. In their cultural context, such an act was a grave insult to the family's honor, demanding a response. Their extreme response was driven by a desire for vengeance, which they executed through a cunning and brutal scheme, rather than seeking a just or peaceful resolution. They saw the Hivites' proposal as an opportunity to exact maximum retribution for the perceived slight against their family's dignity, believing that only such a forceful act could truly avenge Dinah's shame.

Does the Bible condone the actions of Jacob's sons in this chapter?

Answer: No, the Bible does not condone the actions of Jacob's sons. While it narrates their deeds descriptively, it does so without endorsing them prescriptively. Jacob himself later condemns Simeon and Levi for their cruelty and violence in his dying blessing Genesis 49:5-7, indicating divine disapproval. The narrative serves as a stark warning against the destructive nature of unchecked anger, the sinfulness of deceit, and the perils of human vengeance, rather than an endorsement of their methods. The outcome, which brings trouble upon Jacob's household, further underscores the negative consequences of their actions.

CHRIST-CENTERED FULFILLMENT

Genesis 34:16, with its themes of deceptive promises, broken unity, and violent vengeance, stands in stark contrast to the redemptive work of Jesus Christ. While Jacob's sons feigned unity to enact destruction, Christ offers genuine reconciliation and true unity through His atoning sacrifice. He is the ultimate peacemaker who disarms hostility not through deceit or violence, but by breaking down the dividing wall of sin through His own body on the cross Ephesians 2:14-16. Unlike the sons' false promise to "become one people" for malicious ends, Christ truly unites all who believe in Him into one body, the Church, where there is neither Jew nor Gentile, slave nor free, for all are one in Him Galatians 3:28. His kingdom is founded on truth, justice, and self-sacrificial love, offering a complete antithesis to the deceit and bloodshed witnessed in Shechem. Where human sin leads to division and death, Christ's perfect righteousness brings life and everlasting peace, fulfilling the true longing for unity that humanity often distorts.

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Commentary on Genesis 34 verses 6–17

6 ¶ And Hamor the father of Shechem went out unto Jacob to commune with him.

7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

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.

9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

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

11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

16 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.

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

Jacob's sons, when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family than by a sense of virtue. Many are concerned at the shamefulness of sin that never lay to heart the sinfulness of it. It is here called folly in Israel (Gen 34:7), according to the language of after-times; for Israel was not yet a people, but a family only. Note, 1. Uncleanness is folly; for it sacrifices the favour of God, peace of conscience, and all the soul can pretend to that is sacred and honourable, to a base and brutish lust. 2. This folly is most shameful in Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. Folly in Israel is scandalous indeed. 3. It is a good thing to have sin stamped with a bad name: uncleanness is here proverbially called folly in Israel, Sa2 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.

Hamor came to treat with Jacob himself, but he turns him over to his sons; 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.

I. Hamor and Shechem fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, Gen 34:11, Gen 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Gen 34:9, Gen 34:10. He shows no jealousy of Jacob, though he was a stranger, but rather an earnest desire to settle a correspondence with him and his family, making him that generous offer, The land shall be before you, trade you therein.

II. Jacob's sons basely pretend to insist upon a coalition in religion, when really they designed nothing less. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob's sons meditate only revenge, and a strange project they have for the compassing of it - the Shechemites must be circumcised; not to make them holy (they never intended that), but to make them sore, that they might become an easier prey to their sword. 1. The pretence was specious. "It is the honour of Jacob's family that they carry about with them the token of God's covenant with them; and it will be a reproach to those that are thus dignified and distinguished to enter into such a strict alliance with those that are uncircumcised (Gen 34:14); and therefore, if you will be circumcised, then we will become one people with you," Gen 34:15, Gen 34:16. Had they been sincere herein their proposal of these terms would have had in it something commendable; for Israelites should not intermarry with Canaanites, professors with profane; it is a great sin, or at least the cause and inlet of a great deal, and has often been of pernicious consequence. The interest we have in any persons, and the hold we have of them, should be wisely improved by us, to bring them to the love and practice of religion (He that winneth souls is wise); but then we must not, like Jacob's sons, think it enough to persuade them to submit to the external rites of religion, but must endeavour to convince them of its reasonableness, and to bring them acquainted with the power of it. 2. The intention was malicious, as appears by the sequel of the story; all they aimed at was to prepare them for the day of slaughter. Note, Bloody designs have often been covered, and carried on, with a pretence of religion; thus they have been accomplished most plausibly and most securely: but this dissembled piety is, doubtless, double iniquity. Religion is never more injured, nor are God's sacraments more profaned, than when they are thus used for a cloak of maliciousness. Nay, if Jacob's sons had not had this bloody design, I do not see how they could justify their offering the sacred sign of circumcision, the seal of God's covenant, to these devoted Canaanites, who had no part nor lot in the matter. Those had no right to the seal that had no right to the promise. It is not meet to take the children's bread, and cast it to dogs: but Jacob's sons valued not this, while they could make it serve their turn.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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