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.

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}.

Complete Jewish Bible

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

Berean Standard Bible

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

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.

Commentary

### 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](/genesis/34 "The Defilement of Dinah and the Revenge of Simeon and Levi"). 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](/genesis/34-2-4 "Shechem's Defilement of Dinah and Proposal")). 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](/genesis/34-15 "Jacob's Sons' Deceptive Proposal"), 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](/genesis/17-10-14 "The Covenant of Circumcision with Abraham"), 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](/genesis/34 "The Tragedy of Dinah") 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](/genesis/34-25-29 "Simeon and Levi's Violent Revenge")). 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'_):** From 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'_):** From 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'_):** From 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'_):** From 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](/genesis/17-10-14 "The Covenant of Circumcision")), 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](/genesis/17-10 "The Covenant of Circumcision") - Establishes circumcision as a sign of the Abrahamic covenant, highlighting its sacred nature.
* [Genesis 49:5-7](/genesis/49-5-7 "Jacob's Prophetic Curse on Simeon and Levi") - Jacob's later condemnation of Simeon and Levi's violent actions, demonstrating divine disapproval of their treachery.
* [Proverbs 24:29](/proverbs/24-29 "Do Not Say, 'I Will Do to Him as He Has Done to Me'") - 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](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi")). 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](/genesis/34-21-23 "Hamor and Shechem's Persuasion of Their People")).

**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](/genesis/34-30 "Jacob's Fear and Disapproval")). 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](/genesis/49-5-7 "Jacob's Prophetic Curse on Simeon and Levi")).

### CHRIST-CENTERED FULFILLMENT
The dark narrative of [Genesis 34:17](/genesis/34-17 "The Deceptive Ultimatum") 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](/genesis/17-10-14 "The Covenant of Circumcision"), 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](/romans/5-8-11 "Reconciliation Through Christ")). 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](/luke/23-34 "Jesus Forgives His Executioners")). 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](/romans/2-29 "True Circumcision is of the Heart"); [Colossians 2:11-12](/colossians/2-11-12 "Circumcision of Christ")). 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](/matthew/5-38-48 "Love Your Enemies")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.