What number verse is Genesis 34:17 in the Bible?

Genesis 34:17 is the 998th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 34:17 sits at position 998.

Translation

King James Version

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

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KJV (with Strong's)

But if ye will not hearken ^H8085 unto us, to be circumcised ^H4135; then will we take ^H3947 our daughter ^H1323, and we will be gone ^H1980.

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Complete Jewish Bible

But if you won't do as we say and get circumcised, then we'll take our daughter and go away."

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Berean Standard Bible

But if you will not agree to be circumcised, then we will take our sister and go.”

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American Standard Version

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

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World English Bible Messianic

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

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Geneva Bible (1599)

But if ye will not hearken vnto vs to be circumcised, then will we take our daughter and depart.

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Young's Literal Translation

and if ye hearken not unto us to be circumcised, then we have taken our daughter, and have gone.'

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In the KJVVerse 998 of 31,102

Study This Verse

SUMMARY

Genesis 34:17 records the deceptive ultimatum presented by Jacob's sons to Hamor and Shechem. They declared that if the males of Shechem's city refused to undergo circumcision, Jacob's family would withdraw their daughter Dinah and depart, thereby rejecting any proposed alliance. This seemingly straightforward condition was, in reality, a calculated ruse designed to incapacitate the Shechemite men, setting the stage for the sons' brutal and vengeful massacre in response to Dinah's defilement.

CONTEXT

Literary Context: This verse is a pivotal statement within the grim narrative of Genesis 34. It immediately follows the proposal for intermarriage and alliance put forth by Hamor and Shechem, the Hivite prince and his son, to Jacob and his sons after Shechem had defiled Dinah (Genesis 34:2-4). Jacob's sons, particularly Simeon and Levi, are consumed by rage and a profound sense of dishonor. While outwardly engaging in negotiations, they secretly devise a treacherous plan. Their condition for an alliance, first articulated in Genesis 34:15, is reiterated in this verse as a non-negotiable ultimatum, serving as the final piece of their elaborate trap before the violent climax.
Historical & Cultural Context: In the ancient Near East, alliances between tribes or city-states were often solidified through intermarriage. The Hivites, a Canaanite people, would have understood the significance of such a union for economic and political stability. Circumcision, for the Israelites, was the sacred sign of the Abrahamic covenant, a physical mark signifying their unique relationship with Yahweh and their identity as God's chosen people. For the Shechemites, it was likely viewed as a cultural or religious rite of passage, perhaps even a painful but necessary step to gain access to the wealth and influence of Jacob's prosperous family. The sons of Jacob shrewdly exploited this cultural understanding, knowing that the physical incapacitation following circumcision would render the Shechemite men vulnerable, a fact they leveraged for their vengeful scheme.
Key Themes: Genesis 34 powerfully explores several dark themes. Deception and Treachery are central, as Jacob's sons cunningly misuse a sacred ritual (circumcision) as a pretext for their violent plan, exploiting the Shechemites' desire for alliance for malicious ends. This leads directly to the theme of Revenge and Retribution, where the sons exact disproportionate vengeance for Dinah's defilement, culminating in the brutal massacre of the men of Shechem (Genesis 34:25-29). The narrative also highlights the Misuse of Sacred Practices, showing how a sign meant to signify a relationship with God can be perverted for ungodly purposes, bringing dishonor to the covenant and God's name. Finally, the story underscores the profound impact of Family Honor and Shame in ancient cultures, as the sons' extreme measures stem from the deep dishonor brought upon their family, driving them to morally reprehensible acts.

EXPOSITION AND ANALYSIS

Key Word Analysis

hearken (Hebrew, shâmaʻ', H8085): Meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." In this context, it signifies not merely hearing, but listening with the intent to comply or agree to the terms proposed by Jacob's sons. It implies an expectation of obedience to their condition.
circumcised (Hebrew, mûwl', H4135): A primitive root meaning "to cut short, i.e., curtail (specifically the prepuce, i.e., to circumcise); by implication, to blunt; figuratively, to destroy." This word is central to the sons' deceptive plot, referring to the physical rite that would render the Shechemite males vulnerable.
take (Hebrew, lâqach', H3947): A primitive root meaning "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get..." Here, it refers to the act of retrieving Dinah from Shechem's household, signifying the complete withdrawal of the proposed alliance.
gone (Hebrew, hâlak', H1980): A primitive root meaning "to walk (in a great variety of applications, literally and figuratively); (all) along, apace, behave (self), come, (on) continually, be conversant, depart..." In this verse, it denotes the act of departing or leaving the region, signaling the termination of all negotiations and the rejection of the Shechemites.

Verse Breakdown

"But if ye will not hearken unto us, to be circumcised;": This clause presents the explicit condition and the potential consequence. The "if" introduces a conditional statement, making the Shechemites' decision pivotal. "Hearken unto us" implies not just listening, but agreeing to and performing the act of circumcision. This demand is presented as the sole prerequisite for the proposed alliance and intermarriage, masking the true, malicious intent behind it.
"then will we take our daughter, and we will be gone.": This clause articulates the ultimatum. If the condition of circumcision is not met, Jacob's family will "take our daughter" (Dinah) back, signaling the immediate and complete termination of all negotiations. The phrase "and we will be gone" emphasizes their resolve to depart from the area, thereby rejecting any form of covenant or relationship with the people of Shechem. This statement, while seemingly a simple declaration of intent, was a crucial part of the sons' elaborate trap, ensuring the Shechemites would perceive the circumcision as a necessary step for a desirable alliance, rather than as a prelude to their doom.

Literary Devices

The verse employs several key literary devices. Irony is paramount, as circumcision, a sacred sign of God's covenant and a mark of belonging to His people (Genesis 17:10-14), is perverted and used as a tool for Deception and violent retribution. The sons present a seemingly religious and culturally significant condition, but their true intent is malicious. The Shechemites, eager for alliance, fall victim to this calculated ruse, highlighting the theme of Gullibility in the face of perceived advantage. Furthermore, the verse functions as a form of Foreshadowing, subtly hinting at the impending tragedy. The seemingly benign ultimatum sets the stage for the brutal massacre that follows, where the very act demanded for alliance becomes the instrument of their downfall.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse is a chilling illustration of human depravity and the perversion of sacred things. Jacob's sons, driven by a desire for vengeance and a distorted sense of family honor, manipulate a holy covenant sign—circumcision—into a weapon of treachery. Their actions highlight the stark contrast between God's intended use of His covenant for blessing and relationship, and humanity's capacity to twist divine institutions for selfish and violent ends. This episode serves as a powerful warning against unchecked anger and the destructive path of revenge, demonstrating how sin begets more sin, leading to devastating consequences for all involved.

Genesis 17:10 - Establishes circumcision as a sign of the Abrahamic covenant, highlighting its sacred nature.
Genesis 49:5-7 - Jacob's later condemnation of Simeon and Levi's violent actions, demonstrating divine disapproval of their treachery.
Proverbs 24:29 - A proverb warning against the impulse for personal revenge, contrasting with the sons' actions.

REFLECTION AND APPLICATION

The narrative of Genesis 34:17 and the events that follow serve as a stark warning about the dangers of unchecked anger, the destructive path of revenge, and the perversion of sacred things. While the initial wrong against Dinah was grievous and demanded justice, the sons' response was disproportionate, morally reprehensible, and ultimately condemned by Jacob himself (Genesis 49:5-7). This story reminds believers that even when deeply wronged, our response must not lead us to deception, violence, or the misuse of spiritual practices for ungodly ends. It underscores the importance of seeking justice through righteous means, rather than succumbing to the destructive impulses of rage and treachery, which can bring dishonor to God's name and lasting consequences upon all involved. It challenges us to examine our own motives when we feel wronged and to choose the path of righteousness, forgiveness, and God-honoring justice.

Questions for Reflection

How does the sons' misuse of circumcision challenge our understanding of sacred rituals and practices today?
In what ways might we be tempted to use spiritual or religious practices for selfish or manipulative ends?
How can we pursue justice for wrongs committed against us without succumbing to the destructive impulses of vengeance?
What does this narrative teach us about the long-term consequences of sin and unchecked anger within a family or community?

FAQ

Why did Jacob's sons demand circumcision as a condition for alliance?

Answer: Jacob's sons demanded circumcision not out of genuine religious zeal or a desire to convert the Shechemites, but as a cunning and deceptive ploy. They knew that circumcision would render the men of Shechem vulnerable and incapacitated for several days, allowing Simeon and Levi to easily attack and exact their bloody revenge for Dinah's defilement. It was a strategic military tactic disguised as a religious requirement, exploiting the Shechemites' desire for the proposed alliance and the wealth it promised (Genesis 34:21-23).

Was Jacob aware of his sons' treacherous plan?

Answer: The biblical text suggests Jacob was initially unaware of the full extent of his sons' deceptive plan. While he was distressed by Dinah's defilement and present during the initial negotiations, he appears to have been outmaneuvered by his sons' cunning. After the massacre, Jacob expresses strong disapproval and fear for his family's safety, stating, "You have brought trouble on me by making me odious to the inhabitants of the land" (Genesis 34:30). Later, in his deathbed blessings, Jacob explicitly curses Simeon and Levi for their cruel and violent actions, indicating his long-standing condemnation of their treachery (Genesis 49:5-7).

CHRIST-CENTERED FULFILLMENT

The dark narrative of Genesis 34:17 and its aftermath, characterized by human sin, deception, and violent retribution, finds its ultimate contrast and fulfillment in Christ. The misuse of circumcision, a sign of the Abrahamic covenant, for malicious ends highlights humanity's propensity to pervert God's holy institutions. In Christ, the true covenant is established not through outward signs manipulated by human treachery, but through His perfect obedience and atoning sacrifice, which truly reconciles humanity to God (Romans 5:8-11). While Jacob's sons sought vengeance through violence, Christ exemplifies perfect justice combined with boundless mercy, offering forgiveness and reconciliation rather than retribution (Luke 23:34). He fulfills the law and the prophets, establishing a new covenant of grace where the "circumcision of the heart" is paramount, signifying an inner transformation by the Spirit, not an outward rite used for deceit (Romans 2:29; Colossians 2:11-12). Christ's life and teachings stand in stark opposition to the vengeful spirit of Simeon and Levi, pointing to a kingdom where love, forgiveness, and true peace prevail over the cycles of violence and dishonor (Matthew 5:38-48).

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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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