Genesis 34:14

Authorized King James Version

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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:

Original Language Analysis

וַיֹּֽאמְר֣וּ And they said H559
וַיֹּֽאמְר֣וּ And they said
Strong's: H559
Word #: 1 of 18
to say (used with great latitude)
אֲלֵיהֶ֗ם H413
אֲלֵיהֶ֗ם
Strong's: H413
Word #: 2 of 18
near, with or among; often in general, to
לֹ֤א unto them We cannot H3808
לֹ֤א unto them We cannot
Strong's: H3808
Word #: 3 of 18
not (the simple or abs. negation); by implication, no; often used with other particles
נוּכַל֙ H3201
נוּכַל֙
Strong's: H3201
Word #: 4 of 18
to be able, literally (can, could) or morally (may, might)
לַֽעֲשׂוֹת֙ do H6213
לַֽעֲשׂוֹת֙ do
Strong's: H6213
Word #: 5 of 18
to do or make, in the broadest sense and widest application
הַדָּבָ֣ר this thing H1697
הַדָּבָ֣ר this thing
Strong's: H1697
Word #: 6 of 18
a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
הַזֶּ֔ה H2088
הַזֶּ֔ה
Strong's: H2088
Word #: 7 of 18
the masculine demonstrative pronoun, this or that
לָתֵת֙ to give H5414
לָתֵת֙ to give
Strong's: H5414
Word #: 8 of 18
to give, used with greatest latitude of application (put, make, etc.)
אֶת H853
אֶת
Strong's: H853
Word #: 9 of 18
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
אֲחֹתֵ֔נוּ our sister H269
אֲחֹתֵ֔נוּ our sister
Strong's: H269
Word #: 10 of 18
a sister (used very widely [like h0251], literally and figuratively)
לְאִ֖ישׁ H582
לְאִ֖ישׁ
Strong's: H582
Word #: 11 of 18
properly, a mortal (and thus differing from the more dignified h0120); hence, a man in general (singly or collectively)
אֲשֶׁר H834
אֲשֶׁר
Strong's: H834
Word #: 12 of 18
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
ל֣וֹ H0
ל֣וֹ
Strong's: H0
Word #: 13 of 18
עָרְלָ֑ה that is uncircumcised H6190
עָרְלָ֑ה that is uncircumcised
Strong's: H6190
Word #: 14 of 18
the prepuce
כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 15 of 18
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
חֶרְפָּ֥ה for that were a reproach H2781
חֶרְפָּ֥ה for that were a reproach
Strong's: H2781
Word #: 16 of 18
contumely, disgrace, the pudenda
הִ֖וא H1931
הִ֖וא
Strong's: H1931
Word #: 17 of 18
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo
לָֽנוּ׃ H0
לָֽנוּ׃
Strong's: H0
Word #: 18 of 18

Analysis & Commentary

And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; f... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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