Genesis 34:14

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:

And they said {H559} unto them, We cannot {H3808}{H3201} do {H6213} this thing {H1697}, to give {H5414} our sister {H269} to one {H376} that is uncircumcised {H6190}; for that were a reproach {H2781} unto us:

They said to them, "We can't do it, because it would be a disgrace to give our sister to someone who hasn't been circumcised.

“We cannot do such a thing,” they said. “To give our sister to an uncircumcised man would be a disgrace to us.

and said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us.

Commentary

Context

Genesis 34:14 is a pivotal verse within the tragic narrative of Dinah, Jacob's daughter, who was defiled by Shechem, the son of Hamor the Hivite. Following this egregious act, Hamor and Shechem approach Jacob and his sons, proposing intermarriage and a permanent alliance between their peoples. This verse captures the deceptive response of Jacob's sons, particularly Simeon and Levi, who, fueled by outrage and a desire for vengeance for their sister's dishonor (as outlined in Genesis 34:7), set a seemingly religious condition for the union.

Key Themes

  • Covenant Identity and Separation: The primary theme is the emphasis on circumcision as a non-negotiable sign of the covenant God made with Abraham. Jacob's sons present this as a fundamental distinction between their family, the chosen people, and the uncircumcised gentiles. This highlights the early importance of maintaining a distinct identity for the people of God, separating them from the practices and beliefs of surrounding nations.
  • Honor and Reproach: The phrase "a reproach unto us" (Hebrew: cherpah) signifies deep shame, disgrace, or dishonor. To give their sister to an uncircumcised man would, in their view, defile their family's honor and stand as a public scandal, particularly given the significance of circumcision as a mark of their covenant status. This highlights the high value placed on family honor and the devastating impact of perceived or actual disgrace in ancient Near Eastern culture.
  • Deception and Vengeance: While appearing to uphold a spiritual principle, the demand for circumcision in this context is a calculated act of deception. Jacob's sons had no intention of genuinely intermarrying; rather, they used this religious requirement as a pretense to weaken the Hivite men, making them vulnerable for a brutal act of vengeance, as revealed later in the chapter (Genesis 34:25).
  • Intermarriage Concerns: The narrative implicitly touches on the biblical prohibition against intermarriage with those outside the covenant, a theme that becomes more explicit in later Mosaic Law (e.g., Deuteronomy 7:3). Although the sons' motives were corrupt, the underlying concept of marrying within the covenant community was a principle intended to preserve spiritual purity.

Linguistic Insights

The term "uncircumcised" (Hebrew: arel) was not merely a physical description but carried significant cultural and religious weight. It often denoted someone outside the covenant community, a gentile, or even an enemy. For the Israelites, circumcision was the physical mark of God's covenant with Abraham (Genesis 17:10) and distinguished them as God's chosen people. The word "reproach" (Hebrew: cherpah) powerfully conveys a sense of humiliation, insult, or public disgrace, emphasizing the severe dishonor they claimed would befall their family.

Practical Application

This verse serves as a cautionary tale. While upholding spiritual principles and maintaining distinct identity are vital for believers, using those principles as a pretext for deceit, manipulation, or vengeance is a severe perversion. Jacob's sons prioritized their own wrath over God's character, demonstrating how even outwardly religious acts can mask deeply sinful motives. True faith calls for integrity, justice, and mercy, not cunning and violence. Believers today are called to live distinct lives, marked by a "circumcision of the heart" (Romans 2:29), reflecting God's righteousness rather than merely adhering to outward rituals or using spiritual truths for ungodly ends.

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Cross-References

  • Romans 4:11 (2 votes)

    And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

  • Joshua 5:2 (2 votes)

    At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

  • Joshua 5:9 (2 votes)

    And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.

  • Matthew 2:8 (2 votes)

    And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found [him], bring me word again, that I may come and worship him also.

  • Genesis 17:14 (2 votes)

    And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

  • 2 Samuel 1:20 (2 votes)

    Tell [it] not in Gath, publish [it] not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.

  • 1 Samuel 17:36 (2 votes)

    Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.