Genesis 34:25

KJV

¶ And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

KJV (with Strong's)

And it came to pass on the third {H7992} day {H3117}, when they were sore {H3510}, that two {H8147} of the sons {H1121} of Jacob {H3290}, Simeon {H8095} and Levi {H3878}, Dinah's {H1783} brethren {H251}, took {H3947} each man {H376} his sword {H2719}, and came {H935} upon the city {H5892} boldly {H983}, and slew {H2026} all the males {H2145}.

Complete Jewish Bible

On the third day after the circumcision, when they were in pain, two of Ya'akov's sons, Shim'on and Levi, Dinah's brothers, took their swords, boldly descended on the city and slaughtered all the males.

Berean Standard Bible

Three days later, while they were still in pain, two of Jacob’s sons (Dinah’s brothers Simeon and Levi) took their swords, went into the unsuspecting city, and slaughtered every male.

American Standard Version

And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city unawares, and slew all the males.

Commentary

### SUMMARY
Genesis 34:25 vividly recounts the brutal and calculated act of vengeance executed by Simeon and Levi, two of Jacob's sons. Exploiting the extreme vulnerability of the Shechemite males on the third day following their circumcision, Dinah's full brothers launched a swift and audacious assault, systematically slaying every male inhabitant of the city in a disproportionate and ruthless retribution for the defilement of their sister.

### CONTEXT
* **Literary Context:** This verse marks the violent climax of the narrative in [Genesis 34](/genesis/34 "Genesis 34 - Dinah, Simeon, and Levi"). The preceding verses detail the defilement of Dinah, Jacob's daughter, by Shechem, the son of Hamor, the Hivite prince of the land ([Genesis 34:1-2](/genesis/34-1-2 "Dinah's Defilement by Shechem")). Shechem's subsequent desire to marry Dinah, coupled with Hamor's proposal for intermarriage and trade between their peoples ([Genesis 34:8-12](/genesis/34-8-12 "Hamor's Proposal for Intermarriage")), sets the stage for the deceptive response from Jacob's sons. Consumed by rage and a profound sense of dishonor, they feigned agreement, stipulating that all Shechemite males must be circumcised as a condition for alliance, ostensibly to uphold their covenant principles ([Genesis 34:13-17](/genesis/34-13-17 "The Sons' Deceptive Demand")). The Shechemites, eager for the proposed benefits, complied, unknowingly setting themselves up for the horrific massacre described in [Genesis 34:25](/genesis/34-25 "The Slaughter of Shechem").
* **Historical & Cultural Context:** In the ancient Near East, the defilement of a daughter was a grave offense, bringing profound shame upon her family and often necessitating a violent response to restore honor. Circumcision, while a sacred covenant sign for Abraham's descendants ([Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")), was also a significant surgical procedure, particularly for adult males. The "third day" post-circumcision was medically recognized as the peak of pain, fever, and incapacitation, rendering the individual extremely vulnerable. This detail reveals Simeon and Levi's calculated exploitation of a cultural practice and a physiological reality, turning a symbol of covenant into an instrument of treacherous vengeance. The act also highlights the precarious position of Jacob's family as sojourners, whose actions could provoke severe retaliation from surrounding tribes.
* **Key Themes:** [Genesis 34](/genesis/34 "Genesis 34 - Dinah, Simeon, and Levi") explores several potent themes. **Vengeance and Retribution** are central, as Simeon and Levi's actions are driven by an unbridled desire for revenge, far exceeding any concept of proportionate justice. The narrative also highlights **Deception and Treachery**, as the sons of Jacob pervert a sacred rite—circumcision—into a manipulative tool for murder. This profound betrayal of trust underscores the theme of **Moral Compromise**, where the pursuit of tribal honor leads to morally indefensible acts. Furthermore, the chapter implicitly warns about the **Consequences of Sin**, demonstrating how one act of sin (Shechem's defilement of Dinah) can trigger a chain of escalating violence and bring severe repercussions upon an entire family, jeopardizing their safety and reputation among the surrounding peoples ([Genesis 34:30](/genesis/34-30 "Jacob's Rebuke of Simeon and Levi")).

### EXPOSITION AND ANALYSIS
Genesis 34:25 precisely details the execution of Simeon and Levi's vengeful plot, emphasizing the strategic timing and ruthless efficiency of their actions. The phrase "on the third day, when they were sore" is critical, indicating the moment of peak incapacitation for the circumcised Shechemite males, making them utterly vulnerable. This detail underscores the calculated and treacherous nature of the brothers' actions, exploiting a period of extreme weakness.

#### Key Word Analysis
* **sore (Hebrew, _kâʼab'_):** From H3510, a primitive root meaning "to feel pain; by implication, to grieve; figuratively, to spoil." This word precisely captures the physical agony and incapacitation experienced by the Shechemite males on the third day after their circumcision, rendering them unable to defend themselves effectively.
* **slew (Hebrew, _hârag'_):** From H2026, a primitive root meaning "to smite with deadly intent; destroy, out of hand, kill, murder(-er), put to (death), make (slaughter)." This term starkly describes the violent and lethal nature of Simeon and Levi's actions, emphasizing the intent to kill and the complete annihilation of the male population.
* **males (Hebrew, _zâkâr'_):** From H2145, properly "remembered," i.e., "a male (of man or animals, as being the most noteworthy sex)." The specificity of "all the males" highlights the totality of the brothers' vengeance, indicating a complete eradication of the male line of the Shechemite population, including Hamor and Shechem themselves.

#### Verse Breakdown
* **"And it came to pass on the third day, when they were sore":** This clause establishes the critical timing of the attack. The "third day" after circumcision was known to be the period of greatest pain, fever, and immobility for adult males, rendering the Shechemites physically incapacitated and vulnerable. This detail highlights the premeditated and opportunistic nature of Simeon and Levi's plan.
* **"that two of the sons of Jacob, Simeon and Levi, Dinah's brethren":** This identifies the perpetrators and their primary motivation. Simeon and Levi, as Dinah's full brothers (born of Leah), felt a particularly intense sense of familial honor and outrage over her defilement, which fueled their extreme and violent response.
* **"took each man his sword, and came upon the city boldly":** This describes the prepared and determined nature of their assault. The act of "taking each man his sword" signifies a deliberate, armed, and coordinated attack, rather than a spontaneous outburst. The word "boldly" (Hebrew: בֶּטַח, _beṭach'_) emphasizes their audacious and confident approach, knowing their targets were defenseless.
* **"and slew all the males":** This chilling phrase underscores the totality and ruthlessness of their vengeance. They did not merely punish Shechem, but systematically annihilated every male in the city, including Hamor and Shechem, demonstrating a severe and disproportionate retribution that extended far beyond the initial offense.

#### Literary Devices
The narrative of [Genesis 34:25](/genesis/34-25 "The Slaughter of Shechem") employs several potent literary devices. **Irony** is prominent, as the sacred covenant sign of circumcision, intended to mark God's people, is perverted into a deceptive trap and an instrument of mass murder. This act of treachery stands in stark contrast to the covenant's purpose of blessing and distinction. The extreme nature of the brothers' response, "slew all the males," borders on **Hyperbole**, emphasizing the overwhelming and indiscriminate scope of their vengeance, though it is literally presented as fact. The **Foreshadowing** of future consequences is also present; Jacob's later condemnation of Simeon and Levi's "fierce anger" and "cruel wrath" in [Genesis 49:5-7](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi") reveals the lasting stain this event left on the family's legacy and the subsequent scattering of their tribes. The **Symbolism** of the sword, typically an instrument of war or justice, here becomes a symbol of unrestrained, personal vengeance and moral corruption.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The brutal events of Genesis 34:25 serve as a profound theological commentary on the destructive nature of unchecked human anger and the perversion of sacred things. While the defilement of Dinah was a grave sin, Simeon and Levi's response demonstrates an egregious overreach of justice, transforming righteous indignation into ruthless vengeance. Their use of circumcision, a sign of God's covenant, as a tool for deceit and murder, highlights a profound moral and spiritual compromise, revealing humanity's capacity to twist even holy acts for unholy ends. This narrative stands as a stark warning against taking justice into one's own hands, illustrating how such actions lead to further violence, dishonor, and long-term negative consequences, not only for the perpetrators but for their entire community.

* [Genesis 34:30](/genesis/34-30 "Jacob's Rebuke of Simeon and Levi"): Jacob immediately fears the repercussions of his sons' actions, recognizing the danger and disrepute they have brought upon his family among the surrounding peoples.
* [Genesis 49:5-7](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi"): On his deathbed, Jacob explicitly condemns Simeon and Levi's violent anger and treachery, refusing to bless them for this act and prophesying the scattering of their descendants in Israel.
* [Romans 12:19](/romans/12-19 "Do Not Take Revenge"): The New Testament explicitly contrasts human vengeance with divine justice, commanding believers: "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'"

### REFLECTION AND APPLICATION
This passage serves as a stark warning about the dangers of uncontrolled anger and the destructive nature of vengeance. It illustrates how seeking retribution outside of God's justice can lead to further violence, deception, and long-lasting negative consequences, not only for the perpetrators but also for their families and communities. It underscores the importance of seeking righteous and peaceful solutions to conflict, rather than succumbing to impulsive rage and violent retaliation. The story of Simeon and Levi reminds us that even when provoked, our response should reflect justice and wisdom, rooted in God's character, not uncontrolled fury or a perversion of sacred things. It challenges us to examine our own hearts for desires of personal retribution and to instead trust in God's ultimate sovereignty and justice, allowing Him to be the one who repays.

#### Questions for Reflection
* **How does the story of Simeon and Levi challenge our understanding of "justice" versus "vengeance"?**
* **In what ways might we be tempted to pervert sacred or good things for our own selfish or vengeful purposes?**
* **What are the long-term consequences of acting out of uncontrolled anger, both for ourselves and for those around us?**
* **How can we cultivate a heart that trusts God for justice rather than seeking personal retribution?**

### FAQ
**Why were the Shechemites vulnerable on the third day after circumcision?**

Answer: Circumcision, particularly when performed on adult males, is a significant surgical procedure. Medical and historical understanding indicates that the third day post-circumcision is typically when swelling, inflammation, and pain are at their peak, often accompanied by fever. This condition would have rendered the men of Shechem severely incapacitated, making movement difficult and any form of defense nearly impossible. This timing was strategically chosen by Simeon and Levi to maximize their tactical advantage and ensure their targets were utterly helpless.

**Did Jacob approve of Simeon and Levi's actions?**

Answer: No. While Jacob did not immediately prevent the act, he expressed strong disapproval afterward, fearing the severe repercussions from surrounding peoples who would view his family as treacherous and violent ([Genesis 34:30](/genesis/34-30 "Jacob's Rebuke of Simeon and Levi")). Later, on his deathbed, he explicitly condemned their violent anger and treachery, refusing to bless them for this act and prophesying the scattering of their descendants within Israel ([Genesis 49:5-7](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi")). This condemnation highlights the moral abhorrence of their actions from Jacob's perspective.

**What is the significance of the "third day" in this narrative?**

Answer: The "third day" is of paramount significance as it marks the precise moment of the Shechemites' peak post-circumcision vulnerability. This was the point when the physical pain, swelling, and fever would have been most intense, rendering them incapacitated and unable to defend themselves. This detail underscores the calculated, opportunistic, and treacherous nature of Simeon and Levi's attack, as they deliberately exploited a period of extreme physical weakness to carry out their murderous plan. It reveals the cold, strategic planning behind their vengeance.

### CHRIST-CENTERED FULFILLMENT
The brutal vengeance of Simeon and Levi in [Genesis 34:25](/genesis/34-25 "The Slaughter of Shechem") starkly illustrates humanity's fallen nature and its propensity for destructive retribution when left to its own devices. Their perversion of a sacred covenant sign for violent ends underscores the profound need for a righteousness that transcends human anger and deceit. In contrast to this cycle of violence, Christ embodies perfect justice and boundless mercy. He did not come to exact vengeance upon His enemies but to offer reconciliation and forgiveness, even to those who crucified Him ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus Forgives His Executioners")). While human vengeance perpetuates cycles of bloodshed and dishonor, Christ's sacrifice on the cross provides the ultimate atonement for sin, fulfilling the demands of divine justice while simultaneously offering grace and a path to true peace ([Romans 5:8-10](/romans/5-8-10 "Romans 5:8-10 - Reconciliation Through Christ's Death")). He is the true restorer of honor, not through tribal violence or the sword, but through His self-giving love and the establishment of a new covenant, demonstrating a path to genuine peace and spiritual restoration that stands in stark opposition to the destructive fury witnessed in Shechem ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")).

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.

Cross-References

Genesis 49:5

¶ Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations.

Genesis 49:7

Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

Genesis 29:33

And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon.

Genesis 29:34

And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.

Proverbs 6:34

For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance.

Proverbs 6:35

He will not regard any ransom; neither will he rest content, though thou givest many gifts.

2 Chronicles 32:25

But Hezekiah rendered not again according to the benefit [done] unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem.